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«^^^P^^  •'W^^.iJ^-Jil**^ 


LIBRARY 

OF  THK 

University  of  California. 

Mrs.  SARAH  P.  WAISWORTH. 

Received  October,  i8g4. 
Accessions  No. Sip  ^Sl^,      Class  No. 

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NOTES, 


EXPLANATORY    AND    PRACTICAL, 


ON    THE 


EPISTLES  OF  PAUL 


TO     THE 


EPHESIANS,  PHILIPPIANS,  AND  COLOSSIANS. 


BY  ALBERT  BARNES. 


:UHI7ER3IT7 


NE 
HARPER    &    BRO  THIERS,    PUBLISHERS, 

329    &    331    PEARL    STREET, 
FRANKLIN      SQUARE. 

1855. 


Entered,  according  to  the  Act  of  Congress,  in  the  year  one  thousand 
eight  hundred  and  forty-five,  by 

ALBERT    BARNES, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  in  and 
for  the  Eastern  District  of  Penrlfylvania. 


INTEODUCTION 


^  1.  The  Situation  of  Ephesusy  and  the  Character  of  its  People. 

This  epistle  purports  to  have  been  written  to  the  "  Saints  in  Ephesus, 
and  to  the -feithfnl  in  Christ  Jesus,"  though,  as  we  shall  see,  the  fact  of 
its  having-  been  directed  to  the  church  at  Ephesus  has  been  called  in 
question.  Assuming  now  that  it  was  sent  to  Ephesus,  it  is  of  importance 
to  have  a  general  view  of  the  situation  of  that  city,  of  the  character  of 
its  people,  and  of  the  time  and  manner  in  which  the  gospel  was  intro- 
duced there,  in  order  to  a  correct  understanding  of  the  epistle.  Ephesus 
was  a  celebrated  city  of  Ionia  in  Asia  Minor,  and  was  about  40  miles 
south  of  Smyrna,  and  near  the  mouth  of  the  river  Cayster.  The  river, 
though  inferior  in  beauty  to  the  Meander  which  flows  south  of  it,  waters  a 
fertile  vale  of  the  ancient  Ionia.  Ionia  was  the  most  beautiful  and  fertile 
pm  of  Asia  Minor ;  was  settled  almost  wholly  by  Greek  colonies ;  and 
embosomed  Pergamos,  Smyrna,  Ephesus,  and  Miletus.  See  Travels  of 
Anacharsis,  i.  91.  208;  vi.  192.  97,  98.  The  climate  of  Ionia  is  repre- 
sented as  remarkably  mild,  and  the  air  as  pure  and  sweet,  and  this  region 
became  early  celebrated  for  every  thing  that  constitutes  softness  and 
effeminacy  in  life.  Its  people  were  distinguished  for  amiableness  and 
refinement  of  manners,  and  also  for  luxury,  for  music  and  dancing,  and 
for  the  seductive  arts  that  lead  to  vicious  indulgence.  Numerous  festivals 
occupied  them  at  home,  or  attracted  them  to  neighbouring  cities,  where 
the  men  appeared  in  magnificent  habits,  and  the  women  in  all  the  ele- 
gance of  female  ornament,  and  with  all  the  desire  of  pleasure. — Anachar. 

Ephesus  was  not,  like  Smyrna,  distinguished  for  commercial  advantages. 
The  consequence  has  been  that,  not  having  such  advantage,  it  has  Mien 
into  total  ruin,  while  Smyrna  has  retained  some  degree  of  its  ancient  im- 
portance. It  was  in  a  rich  region  of  country,  and  seems  to  have  risen 
into  importance  mainly  because  it  became  the  favourite  resort  of  foreigners 
in  the  worship  of  Diana,  and  owed  its  celebrity  to  its  temple  more  than  to 
any  thing  else.  This  ciiy  was  once,  however,  the  most  splendid  city  in 
Asia  Minor.  Steph^s,  the  geographer,  gives  it  the  title  of  Epiphaaes- 
tate,  or  "Most  Illustrious;"  Pliny  styles  it  "The  Ornament  of  Asia."  In 
Roman  times  it  was  the  metropolis  of  Asia,  and  unquestionably  rose  to  a 
degree  of  splendour  that  was  surpassed  by  few,  if  any,  oriental  cities. 

That  for  which  the  city  was  most  celebrated  was  the  Temple  of  Diana. 
This  temple  was  425  feet  in  length,  and  220  in  breadth.  It  was  encom- 
passed by  127  pillars,  each  60  feet  in  height,  which  were  presented  by  as 
many  kings.  Some  of  those  pillars,  it  is  said,  are  yet  to  be  seen  in  the 
mosque  of  St.  Sophia  at  Constantinople,  having  been  removed  there  when 
tlie  churcli  of  St.  Sophia  was  erected.  These,  however,  were  the  pillars 
that  constituted  a  part  of  the  temple  after  it  had  been  burned  and  was 

Ciii) 


IV  INTRODUCTION. 

repaired,  though  it  is  probable  that  the  same  pillars  were  retained  in  the 
second  temple  which  had  constituted  the  glory  of  the  first.  All  the  pro- 
vinces of  Asia  Minor  contributed  to  the  erection  of  this  splendid  temple, 
and  two  hundred  years  were  consumed  in  building  it.  This  temple  was 
set  on  fire  by  a  man  named  Herostratus,  who,  when  put  to  the  torture, 
confessed  that  his  only  motive  was  to  immortalize  his  name.  The  gene- 
ral assembly  of  the  states  of  Ionia  passed  a  decree  to  devote  his  name  to 
oblivion;  but  the  fact  of  the  decree  has  only  served  to  perpetuate  it. 
Cicer.  de  Nat.  Deor.  2.  27.  Plutarch,  Life  of  Alex.  Comp.  Anachar.  vi. 
189.  The  whole  of  the  edifice  was  consumed  except  the  four  walls  and 
some  of  the  columns.  -  It  was,  however,  rebuilt,  with  the  same  magnifi- 
cence as  before,  and  was  regarded  as  one  of  the  wonders  of  the  world. 
It  is  now  in  utter  ruin.  After  the  temple  had  been  repeatedly  pillaged 
by  the  barbarians,  Justinian  removed  the  columns  to  adorn  the  church  of 
St.  Sophia  at  Constantinople.  The  place  where  it  stood  can  now  be 
identified  certainly,  if  at  all,  only  by  the  marshy  spot  on  which  it  was 
erected,  and  by  the  prodigious  arches  raised  above  as  a  foundation.  The 
vaults  formed  by  them  compose  a  sort  of  labyrinth,  and  the  water  is  knee- 
deep  beneath.  There  is  not  an  apartment  entire ;  but  tliick  walls^  shafts 
of  columns,  and  fragments  of  every  kind,  are  scattered  around  in  confii- 
sion.     Ency.  Geog.  ii.  273,  274. 

In  the  reign  of  Tiberius,  Ephesus  was  greatly  damaged  by  an  earth- 
quake ;  but  it  was  repaired  and  embellished  by  the  emperor.  In  the  war 
between  Mitliridates  and  the  Romans,  Ephesus  took  part  with  the  former, 
and  massacred  the  Romans  who  dwelt  in  it.  Sylla  severely  punished  this 
cruelty ;  but  Ephesus  was  afterwards  treated  with  lenity,  and  enjoyed  its 
own  laws,  with  other  privileges.  About  the  end  of  the  eleventh  century, 
it  was  seized  by  a  pirate  named  Tangripermes,  but  he  was  routed  by 
John  Ducas,  the  Greek  Admiral,  in  a  bloody  battle.  Theodorus  Lascarus, 
a  Greek,  made  himself  master  of  it  in  1206.  The  Mohammedans  re- 
covered it  in  1283.  In  the  year  1401,  Tamerlane  employed  a  whole 
month  in  plundering  the  city  and  the  neighbouring  country.  Shortly 
after  the  city  was  set  on  fire,  and  was  mostly  burnt  in  a  combat  between 
the  Turkish  governor  and  the  Tartars.  In  1405,  it  was  taken  by  Maho- 
met I.,  and  has  continued  since  that  time  in  the  possession  of  the  Turks. 
Calmet. 

There  is  now  a  small  and  mean  village,  named  Aylsaluk,  near  the  site 
of  the  ancient  town,  consisting  of  a  few  cottages,  which  is  all  that  now 
represents  this  city  of  ancient  splendour.  Dr.  Chavolla  says,  "  the  in- 
habitants are  a  few  Greek  peasants,  living  in  extreme  wretchedness,  de- 
pendence, and  insensibility ;  the  representatives  of  an  illustrious  people, 
and  inhabiting  the  wreck  of  their  greatness — some  in  the  substructions 
of  the  glorious  edifices  which  they  raised — some  beneath  the  vaults  of  the 
stadium,  once  the  crowded  scene  of  their  diversions — and  some  by  the 
abrupt  precipice  in  the  sepulchres  which  received  their  ashes.  Its  streets 
are  obscured  and  overgrown.  A  herd  of  goats  was  driven  to  it  for  shelter 
fi*om  the  sun  at  noon,  and  a  noisy  flight  of  crows  from  the  quarries 
seemed  to  insult  its  silence.  We  heard  the  partridge  call  in  the  area  of 
the  theatre  and  the  stadium.  The  glorious  pomp  of  its  heathen  worship 
is  no  longer  numbered ;  and  Christianity,  which  w^as  here  nursed  by 
apostles,  and  fostered  by  general  councils,  until  it  increased  to  fiilness  of 
stature,  barely  lingers  on  in  an  existence  hardly  visible."     Travels,  p. 


INTRODUCTION.  V 

131.  Oxford,  1775.  A  very  full  and  interesting  description  of  Ephesus, 
as  it  appeared  in  1739,  may  be  seen  in  Pococke's  Travels,  vol.  ii.  Part  ii. 
pp.  45— -53,  ed.  Lond.  1745.  Several  ruins  are  described  by  him,  but 
they  have  mostly  now  disappeared.  The  Temple  of  Diana  was  on  the 
western  side  of  the  plain  on  which  the  city  was  built,  and  the  site  is  now 
in  the  midst  of  a  morass  which  renders  access  difficult  The  ruins  of 
several  theatres  and  other  buildings  are  described  by  Pococke. 

In  the  year  1821,  Mr.  Fisk,  the  American  Missionary,  visited  tlie  ruins 
of  Ephesus,  of  which  he  has  given  the  following  account.  "  We  sent 
back  our  horses  to  Aisaluck,  and  set  out  on  foot  to  survey  the  ruins  of 
Ephesus.  The  ground  was  covered  with  high  grass  or  grain,  and  a  very 
heavy  dew  rendered  the  walking  rather  unpleasant.  On  the  east  side 
of  the  hill,  we  found  nothing  worthy  of  notice ;  no  appearance  of  having 
been  occupied  for  buildings.  On  the  north  side  was  the  circus  or  stadium. 
Its  length  from  east  to  west  is  forty  rods  or  one  stadium.  The  north  or 
lower  side  was  supported  by  arches  which  still  remain.  The  area  where 
the  races  used  to  be  performed,  is  now  a  field  of  wheat.  At  the  west 
end  was  the  gate.  The  walls  adjoining  it  are  still  standing,  and  are  of 
considerable  height  and  strength.  North  of  the  stadium,  and  separated 
only  by  a  street,  is  a  large  square,  inclined  with  fellen  walls,  and  filled 
with  the  ruins  of  various  edifices.  A  street  running  north  and  south 
divides  this  square  in  the  centre.  West  of  the  stadium  is  an  elevation 
of  ground,  level  at  the  top,  with  an  immense  pedestal  in  the  centre  of  it 
What  building  stood  there  it  is  not  easy  to  say.  Between  this  and  the 
stadium  was  a  street  passing  from  the  great  plain  north  of  Ephesus,  into 
the  midst  of  the  city. 

"  I  found  on  the  plains  of  Ephesus  some  Greek  peasants,  men  and 
•jromen,  employed  in  pulling  up  tares  and  weeds  from  the  wheat.  I  as- 
certained, however,  tJiat  they  all  belonged  to  villages  at  a  distance,  and 
lame  there  to  labour.  Tournefort  says,  that  when  he  was  at  Ephesus, 
there  were  thirty  or  forty  Greek  femilies  there.  Chandler  found  only 
ten  or  twelve  individuals.  Now  no  human  being  lives  in  Ephesus ;  and 
in  Aisaluck,  which  may  be  considered  as  Ephesus  under  another  name, 
though  not  on  precisely  the  same  spot  of  ground,  there  are  merely  a  few 
miserable  Turkish  huts. 

"  The  plain  of  Ephesus  is  now  very  unhealthy,  owing  to  the  fogs  and 
mists  which  almost  continually  rest  upon  it  The  land,  however,  is  rich, 
and  the  surrounding  country  is  both  fertile  and  healthy.  The  adjacent 
hills  would  fiirnish  many  delightful  situations  for  villages,  if  the  diffi- 
culties were  removed  which  are  thrown  in  the  way  by  a  despotic  govern- 
ment, oppressive  agas,  and  wandering  banditti."  Missionary  Herald  for 
1821,  p.  319. 

The  following  cuts  represent — the  first,  a  general  view  of  the  ruins 
of  Ephesus,  and  the  second,  from  the  Pictorial  Bible,  a  view  of  one  part 
of  that  city. 


1* 


Ti 


INTROPUCTION 


l?«tTRODTJCTION. 


vii 


nn  INTRODUCTION. 

§  2.   The  Introduction  of  the  Gospel  at  Ephesus. 

It  is  admitted  by  all  that  the  gospel  was  introduced  into  Ephesus  by  the 
apostle  Paul.  He  first  preached  there  when  on  his  wajr  fi*om  Corinth  to 
Jerusalem,  about  the  year  54.  Acts  xviii.  19.  On  this  visit  he  went 
into  the  synagogue,  as  was  his  usual  custom,  and  preached  to  his  own 
countrymen,  but  he  does  not  appear  to  have  preached  publicly  to  the 
heathen.  He  was  requested  to  remain  longer  with  them,  but  he  said  he 
must  by  all  means  be  in  Jerusalem  at  the  approaching  feast — probably 
the  passover.  Acts  xviii.  21.  He  promised,  however,  to  visit  them  again 
if  possible,  and  sailed  firom  Ephesus  to  Jerusalem.  Two  persons  had 
gone  with  Paul  from  Corinth — Priscilla  and  Aquila — whom  he  appears 
to  have  left  at  Ephesus,  or  who  at  any  rate  soon  returned  there.  Acts 
xviii.  18.  26.  During  the  absence  of  Paul,  there  came  to  Ephesus  a  cer- 
tain Jew,  bom  in  Alexandria,  named  Apollos,  an  eloquent  man,  and 
mighty  in  the  Scriptures,  who  had  received  the  baptism  of  John,  and  who 
taught  the  doctrine  that  John  had  taught.  Acts  xviii.  24.  25.  What  was 
;he  precise  nature  of  that  doctrine  it  is  difficult  now  to  understand.  It 
seems  to  have  been  in  substance  that  repentance  was  necessary,  that 
baptism  was  to  be  perfonned,  and  that  the  Messiah  was  about  to  appear. 
This  doctrine  Apollos  had  embraced  with  zeal,  was  ready  to  defend 
it,  and  was  in  just  the  state  of  mind  to  welcome  the  news  that  the  Mes- 
siah had  come.  This  zealous  and  talented  man,  Priscilla  and  Aquila  in- 
structed more  fully  in  the  doctrines  of  the  Christian  religion,  and  com- 
municated to  him  the  views  which  they  had  received  from  Paul.  Acts 
xviii.  26.  Paul  having  gone  to  Jerusalem  as  he  purposed,  returned  again 
to  Asia  Minor,  and  taking  Phrygia  and  Galatia  in  his  way,  revisited 
Ephesus,  and  remained  there  about  three  years.  Acts  xviii.  23 ;  xix.  1, 
seq.  It  was  during  this  time  that  the  church  was  founded,  which  after- 
wards became  so  prominent,  and  to  which  this  epistle  was  written.  The 
principal  events  in  the  life  of  Paul  there  were,  (1.)  his  baptizing  the 
twelve  persons  whom  he  found  there,  who  were  disciples  of  John.  Notes, 
Acts  xix.  1 — 7.  (2.)  Paul  went  into  the  synagogue  there,  and  engaged 
in  an  earnest  discussion  with  the  Jews,  about  three  months,  respecting 
the  Messiah.  Acts  xix.  8 — 10.  (3.)  When  many  of  the  Jews  opposed 
him,  he  left  the  synagogue,  and  obtained  a  place  to  preach  in,  in  the 
school-room  of  a  man  by  the  name  of  Tyrannus.  In  this  place  he  con- 
tinued to  preach  without  molestation  for  two  years,  and  proclaimed  the 
gospel  so  that  a  large  portion  of  the  inhabitants  had  an  opportunity  ot 
hearing  it.  (4.)  The  cause  of  religion  was  greatly  promoted  by  the 
miracles  which  Paul  wrought.  Acts  xix.  11 — 17.  (5.)  Paul  remained 
there  until  his  preaching  excited  great  commotion,  and  he  was  at  last 
driven  away  by  the  tumult  which  was  excited  by  Demetrius.  Acts  xix. 
23 — 41.  At  this  time  the  gospel  had  secured  such  a  hold  on  the  people 
that^there  was  danger  that  the  temple  of  Diana  would  be  forsaken,  and 
that  all  who  were  dependent  on  the  worship  of  Diana  for  a  livelihood 
would  be  thrown  out^of  employment.  It  is  not  probable  tliat  Paul  visited 
Ephesus  after  this,  unless  it  was  after  his  first  imprisonment  at  Rome, 
See  Intro,  to  11.  Timothy.  On  his  way  from  Macedonia  to  Jerusalem  he 
came  to  Miletus,  and  sent  for  the  elders  of  Ephesus,  and  gave  them  his 
deeply  affecting  parting  address,  expecting  to  see  them  no  more.  Acta 
XX.  16,  seq. 


INTRODUCTION.  bC 

Paul  remained  longer  at  Ephesus  than  he  did  at  any  other  one  place 
preaching"  the  gospel.  He  seems  to  have  set  himself  deliberately  to  work 
to  establish  a  church  there,  which  would  ultimately  overthrow  idolatry. 
Several  reasons  may  have  led  him  to  depart  so  far  from  his  usual  plan, 
by  labouring  so  long  in  one  place.  One  may  have  been  that  this  was 
the  principal  seat  of  idolatry  then  in  the  world.  The  evident  aim  of  Paul 
in  his  ministry  was,  to  reach  the  centres  of  influence  and  power.  Hence 
lie  mainly  sought  to  preach  the  gospel  in  large  cities,  and  thus  it  was  that 
Antioch,  and  Ephesus,  and  Corinth,  and  Athens,  and  Philippi,  and  Rome, 
shared  so  largely  in  his  labours.  Not  ashamed  of  the  gospel  any  where, 
he  yet  sought  mainly  that  its  power  should  be  felt  where  wealth,  and 
earning,  and  genius,  and  talent  were  concentrated.  The  very  places, 
therefore,  where  the  most  magnificent  temples  were  erected  to  the  gods, 
and  where  the  worship  of  idols  was  celebrated  with  the  most  splendour 
and  pomp,  and  where  that  worship  was  defended  most  strongly  by  the 
civil  arm,  were  those  in  which  the  apostles  sought  first  to  preach  the 
gospel.  Ephesus,  therefore,  as  the  most  splendid  seat  of  idolatry  at  that 
time  in  the  whole  Pagan  world,  particularly  attracted  the  attention  of  the 
apostle,  and  hence  it  was  that  he  was  willing  to  spend  so  large  a  part  of 
his  public  life  in  that  place.  It  may  have  been  for  tliis  reason  that  John 
afterwards  made,  it  his  permanent  abode,  and  spent  so  many  years  there 
as  the  minister  of  the  church  wliich  had  been  founded  by  Paul.  See  §  3. 
Another  reason  why  Paul  sought  Ephesus  as  a  field  of  labour  may  have 
been,  that  it  was  at  that  time  not  only  the  principal  seat  of  idolatry,  but 
was  a  place  of  great  importance  in  the  civil  affairs  of  the  Roman  empire. 
It  was  the  residence  of  the  Roman  Proconsul,  and  the  seat  of  the  courts 
of  justice  in  Asia  Minor,  and  consequently  was  a  place  to  which  there 
would  be  attracted  a  great  amount  of  learning  and  talent.  Macknight. 
The  apostle,  therefore,  seems  to  have  been  anxious  that  the  fiiU  power  of 
the  gospel  should  be  tried  there,  and  that  Ephesus  should  become  as  im- 
portant as  a  centre  of  influence  in  the  Christian  world,  as  it  had  been  in 
Paganism  and  in  civil  affairs. 

$  3.  Notices  of  the  History  of  the  Church  at  Ephesus. 

The  church  at  Ephesus  was  one  of  the"  seven  churches  of  Asia,  and  the 
first  one  mentioned  to  which  John  was  directed  to  address  an  epistle  from 
Patmos.  Rev.  ii.  1 — 7.  Little  is  said  of  it  in  the  New  Testament  from 
the  time  when  Paul  left  it  until  the  book  of  Revelation  was  written.  The 
tradition  is,  that  Timothy  was  a  minister  at  Ephesus,  and  was  succeeded 
by  the  apostle  John ;  but  whether  John  came  there  while  Timothy  was 
living,  or  not  until  his  removal  or  death,  even  tradition  does  not  inform 
us.  In  the  subscription  to  the  sacred  epistle  to  Timothy,  it  is  said  of 
Timothy  that  he  was  "  ordained  the  first  Bishop  of  the  church  of  the 
Ephesians ;"  but  this  is  of  no  authority  whatever.  All  that  can  be  with 
certainty  learned  about  the  residence  of  Timotliy  at  Ephesus,  is  what  the 
Apostle  Paul  says  of  him  in  his  first  epistle  to  Timothy.  Ch.  i.  3.  "  As 
I  besought  thee  to  abide  still  at  Ephesus,  when  I  went  into  Macedonia, 
that  thou  mightest  charge  some  that  they  teach  no  other  doctrine." 
From  this  it  would  appear  that  the  residence  of  Timothy  at  Ephesus  waa 
a  temporary  arrangement,  designed  to  secure  a  result  which  Paul  wished 
particularly  to  secure,  and  to  avoid  an  evil  which  he  had  reason  to  dread 


X  INTRODUCTION. 

would  follow  from  his  own  absence.  That  it  was  a  temporary  arrange- 
ment, is  apparent  from  the  fact  that  Paul  soon  after  desired  him  to  come 
to  Rome,  2  Tim.  iv.  9.  11.  The  second  epistle  of  Paul  to  Timothy  was 
written  but  a  few  years  after  the  first.  According  to  Lardner,  the  first 
was  written  in  the  year  56,  and  the  second  in  the  year  62 ;  according  to 
Hug,  the  first  was  written  in  the  year  59,  and  the  second  in  the  year  61 ; 
according  to  the  Editor  of  the  Polyglott  Bible,  the  first  was  written  A.  D. 
65,  and  the  second  A.  D.  66.  According  to  either  calculation  the  time 
of  the  residence  of  Timothy  in  Ephesus  was  brief.  There  is  not  the 
slightest  evidence  from  the  ,New  Testament  that  he  was  a  permanent 
Bishop  of  Ephesus,  or  indeed  that  he  was  a  Bishop  at  all  in  the  modern 
sense  of  the  term.  Those  who  may  be  disposed  to  look  further  into  this 
matter,  and  to  examine  the  relation  which  Timothy  sustained  to  the 
church  of  Ephesus,  and  the  claim  which  is  sometimes  set  up  for  his 
having  sustained  the  office  of  a  Bishop,  may  find  an  examination  in  the 
Review  of  Bishop  Onderdonk's  Tract  on  Episcopacy,  published  in  the 
Quarterly  Christian  Spectator  in  March  1834,  and  March  1835,  and  re- 
published in  1843  under  the  title  of  "  The  Organization  and  Government 
of  the  Apostolic  Church,"  pp.  99—107. 

Whatever  was  the  relation  which  he  sustained  to  the  church  in  Ephe- 
sus, it  is  agreed  on  all  hands  that  John  the  apostle  spent  there  a  consider- 
able portion  of  his  life.  At  what  time  he  went  to  Ephesus,  or  why  he 
did  it,  is  not  now  known.  The  common  opinion  is,  that  he  remamed  at 
or  near  Jerusalem  for  some  fifteen  years  after  the  crucifixion  of  the  Lord 
Jesus,  during  which  time  he  had  the  special  charge  of  Mary  the  mother 
of  the  Saviour ;  that  he  then  preached  the  gospel  to  the  Parthians  and 
the  Indians,  and  that  he  then  returned  and  went  to  Ephesus,  in  or  near 
which  he  spent  his  Isctter  days,  and  in  which,  at  a  very  advanced  age,  he 
died.  It  was  from  Ephesus  that,  under  the  Emperor  Domitian,  A.  D.  95, 
he  was  banished  to  the  island  of  Patmos,  from  which  he  returned  A.  D. 
97,  on  the  accession  of  Nerva  to  the  crown,  who  recalled  all  who  had 
been  banished.  Jolm  is  supposed  at  that  tune  to  have  been  about  ninety 
years  of  age.  He  is  said  to  have  died  at  Ephesus  in  the  third  year 
of  Trajan,  A.  D.  100,  aged  about  ninety-four  years.  For  a  full  and 
interesting  biography  of  the  Apostle  John,  the  reader  may  consult  the 
"  Lives  of  the  Apostles,"  by  David  Francis  Bacon,  pp.  307 — 376. 

Of  the  subsequent  history  of  the  church  at  Ephesus,  little  is  known, 
and  it  would  not  be  necessary  to  dwell  upon  it  in  order  to  an  exposition 
of  the  epistle  before  us.  It  is  sufficient  to  remark,  that  the  "  candlestick 
is  removed  out  of  its  place,"  (Rev.  ii.  5,)  and  that  all  the  splendour  of 
the  temple  of  Diana,  all  the  pomp  of  her  worship,  and  all  the  glory  of 
the  Christian  church  there,  have  alike  faded  away. 

5  4.   The  time  and  place  of  writing  the  Epistle. 

It  has  never  been  denied  that  the  Apostle  Paul  was  the  author  of  this 
epistle,  though  it  has  been  made  a  question  whether  it  were  written  to 
the  Ephesians  or  to  the  Laodiceans.  See  ^  5.  Dr.  Paley  {HorcB  PaulincR) 
has  shown  that  there  is  conclusive  internal  proof  that  this  epistle  was 
written  by  Paul.  This  argument  is  derived  from  the  style,  and  is  carried 
out  by  a  comparison  of  this  epistle  with  the  other  undoubted  writings  of 
the  apostle.     The  historical  evidence  on  this  point  also  is  undisputed. 


INTRODUCTION.  ,Xl 

It  IS  generally  supposed,  and  indeed  the  evidence  seeins  to  be  clear, 
that  this  epistle  was  written  during  the^  imprisonment  of  the  apostle  at 
Rome ;  but  whether  it  was  during  his  tirst  or  his  second  imprisonment, 
is  not  certain.  Paul  was  held  in  custody  for  some  two  years  in  Cesarea, 
(Acts  xxiv.  27,)  but  there  is  no  evidence  that  during  that  time,  he  ad- 
dressed any  epistle  to  the  churches  which  he  had  planted.  That  this  was 
written  when  he  was  a  prisoner,  is  apparent  from  the  epistle  itself,  "The 
two  years  in  which  Paul  was  imprisoned  at  Cesarea,"  says  Wall,  as 
quoted  by  Lardner,  "  seem  to  have  been  the  most  inactive  part  of  St 
Paul's  life.  There  is  no  account  of  any  proceedings  or  disputations,  or  of 
any  epistles  written  in  this  space."  This  may  have  arisen,  Lardner  sup- 
poses, from  the  fact  that  the  Jews  made  such  an  opposition  that  the  Ro- 
man governor  would  not  allow  him  to  have"  -  any  intercourse  with  the 
people  at  large,  or  procure  any  intelligence  from  the  churches  abroad, 
feut  when  he  was  at  Rome,  he  had  more  liberty.  He  was  allowed  to 
dwell  in  his  own  hired  house,  (Acts  xxviii.  30,)  and  had  permission  to  ad- 
dress all  who  came  to  him,  and  to  communicate  freely  with  his  friends 
abroad.  It  was  during  this  period  that  he  wrote  at  least  four  of  his 
epistles — to  the  Ephesians,  the  Philippians,  the  Colossians,  and  Philemon. 
Grotius,  as  quoted  by  Lardner,  says  of  these  epistles,  that  though  all 
Paul's  epistles  are  excellent,  yet  he  most  admires  those  written  by  him 
when  a  prisoner  at  Rome.  Of  the  epistle  to  the  Ephesians,  he  says  it 
surpasses  all  human  eloquence — rerum  sublimitatem  adsequans  verbis 
fiublimioribus,  quam  ulla  unquam  habuit  lingua  humana — describing  the 
sublimity  of  the  things  by  corresponding  words  more  sublime  than  are 
found  elsewhere  in  human  language.  The  evidence  that  it  was  written 
when  Paul  was  a  prisoner,  is  found  in  the  epistle  itself.  Thus  in  ch.  iii. 
1,  he  says,  "  I  Paul,  the  prisoner  of  Jesus  Christ — 6  Siamos  tov  xpi<^rov — 
for  you  Gentiles."  So  he  alludes  to  his  afflictions  in  ch.  iii.  13.  "  I  de- 
sire that  ye  faint  not  at  my  tribulations  for  you."  In  ch.  iv.  1,  he  calls 
himself  the  "  prisoner  of  the  Lord,"  or  in  the  margin,  "  in  the  Lord" — 
h  Siancog  h  Kvplta.  And  in  ch.  vi.  19,  20,  there  is  an  allusion  which  seems 
to  settle  the  inquiry  beyond  dispute,  and  to  prove  that  it  was  written 
while  he  was  at  Rome.  He  there  says  that  he  was  an  "ambassador  in 
bonds''' — ivaX^crti — in  chains,  manacles,  or  shackles;  and  yet  he  desires 
(ver.  19,  20)  that  they  would  pray  for  him,  that  utterance  might  be  given 
him  to  open  his  mouth  boldly  to  make  known  the  mystery  of  the  gospel, 
that  he  might  speak  boldly,  as  he  ought  to  speak.  Now  this  is  a  remark- 
able circumstance.  A  man  in  custody,  in  bonds  or  chains,  and  that  too 
for  being  an  "  ambassador,"  and  yet  asking  the  aid  of  their  prayers,  that 
in  these  circumstances  he  might  have  grace  to  be  a  bold  preacher  of  the 
gospel.  If  he  was  in  prison  this  could  not  well  be.  If  he  was  under  a 
strict  prohibition  it  could  not  well  be.  The  circumstances  of  the  case 
tally  exactly  with  the  statement  in  the  last  chapter  of  tlie  Acts  of  the 
Apostles,  that  Paul  was  in  custody  in  Rome ;  that  he  was  permitted  to 
"  dwell  by  himself  with  a  soldier  that  kept  him,"  (ver.  16 ;)  that  he  was 
permitted  to  call  the  Jews  together,  and  to  debate  with  them  freely,  (vs. 
17 — ^28 ;)  and  that  Paul  dwelt  in  his  own  hired  house  for  two  years,  and 
"  received  all  that  came  in  with  him,  preaching  the  kingdom  of  God," 
&c.  (vs.  30,  31.)  So  exactly  do  these  circumstances  correspond,  that  I 
have  no  doubt  that  was  the  time  when  the  epistle  was  written.  And  so 
unusual  is  such  a  train  of  circumstances— so  unlikely  would  it  be  tn 


XII  INTRODUCTION. 

occur  to  a  man  to  forge  such  a  coincidence,  that  it  furnishes  a  strikinrj 
proof  that  the  opistle  was  written,  as  it  purports  to  be,  by  Paul.  An  im- 
postor would  not  have  thought  of  inventing  such  a  coincidence.  If  it 
had  occurred  to  him  to  make  any  such  allusion,  the  place  and  time  would 
have  been  more  distinctly  mentioned,  and  not  have  been  left  as  a  mere 
incidental  allusion.  The  Apostle  Paul  is  supposed  to  have  been  at  Rome 
as  a  prisoner  twice,  (Comp.  Intro,  to  2  Tim.,)  and  to  have  suffered 
martyrdom  there  about  A.  D.  65  or  Q^.  If  the  epistle  to  the  Ephesians 
was  written  during  his  second  imprisonment"  at  Rome,  as  is  commonly 
supposed,  then  it  must  have  been  somewhere  between  the  years  63  and 
65.  Lardner  and  Hug  suppose  that  it  was  written  April  61 ;  Macknight 
supposes  it  was  in  60  or  61 ;  the  Editor  of  the  Polyglott  Bible  places  it  at 
64.  The  exact  time  when  it  was  written  cannot  now  be  ascertained,  and 
is  not  material. 

5  5.   To  wliom  was  the  Epistle  written  ? 

The  epistle  purports  to  have  been  written  to  the  Ephesians — "  to  the 
saints  which  are  at  Ephesus," — i.  1.  But  the  opinion  that  it  was  written 
to  the  Ephesians,  has  been  called  in  question  by  many  expositors.  Dr. 
Paley  {Hor.  Paul.)  supposes  that  it  was  written,  to  the  Laodiceans. 
Wetstein  also  maintained  the  same  opinion.  This  opinion  was  expressly 
stated  also  by  Marcion,  a  "  heretic"  of  the  second  century.  Michaelis 
(Intro.)  supposes  that  it  was  a  "circular  epistle,'  addressed  not  to  any 
church  in  particular,  but  intended  for  the  Ephesians,  Laodiceans,  and 
some  other  churches  of  Asia  Minor.  He  supposes  that  the  apostle  had 
several  copies  taken ;  that  he  made  it  intentionally  of  a  very  general 
character,  so  as  to  suit  all ;  that  he  affixed  with  his  own  hand  the  sub- 
scription, ch.  vi.  24,  to  each  copy — "  Grace  be  with  all  them  that  love  our 
Lord  Jesus  Christ  in  sincerity  ;"  that  at  the  begihnmg  of  the  epistle  the 
name  was  inserted  of  the  particular  church  to  which  it  was  to  be  sent — 
as  "  to  the  church  in  Ephesus  " — "  in  Laodicea,"  &c.  When  the  several 
works  composing  the  New  Testament  were  collected  into  a  volume,  he 
supposes  that  it  so  happened,  that  the  copy  of  this  epistle  which  was  used, 
was  one  obtained  from  Ephesus,  containing  a  direction  to  the  saints  there. 
This  is  also  the  opinion  of  Archbishop  Usher  and  Koppe.  It  does  not 
comport  with  the  design  of  these  Notes,  to  go  into  an  extended  examina- 
tion of  this  question ;  and  after  all  that  has  been  written  on  it,  and  the 
different  opuiions  which  have  been  entertained,  it  certainly  does  not  be- 
come any  one  to  be  very  confident.  It  is  not  a  question  of  great  import- 
ance, as  it  involves  no  point  of  doctrine  or  duty ;  but  those  who  wish  to 
see  it  discussed  at  length,  can  be  satisfied  by  referring  to  Paley's  HorcR 
PaulincR ;  to  Michaelis'  Intro.,  vol.  iv.  ch.  xx.,  and  to  the  Prolegomena  of 
Koppe.  The  arguments  which  are  alleged  to  prove  that  it  was  addressed 
to  the  church  at  Laodicea,  or  at  least  not  to  the  church  at  Ephesus,  are 
summarily  the  following : — (1.)  The  testimony  of  Marcion,  a  heretic  of 
the  second  century,  who  affirms  that  it  was  sent  to  the  church  in  Laodicea, 
and  that  instead  of  the  reading  (ch.  i.  1)  "  in  Ephesus,"  in  the  copy 
which  he  had  it  was  "  in  Laodicea."  But  the  opinion  of  Marcion  is  now 
regarded  as  of  little  weight.  It  is  admitted  that  he  was  in  the  habit  of 
altering  the  Greek  text  to  suit  his  own  views.  (2.)  The  princip?!  objec- 
tion to  the  opuiion  that  it  was  written  to  the  church  at  Ephesus,  \%  feund 


INTRODUCTION.  XUU 

ill  certain  internal  marks,  and  particularly  in  the  want  of  any  allusion  to 
tlie  fact  that  Paul  had  ever  been  there,  or  to  any  thing  that  particularly 
related  to  the  church  there.    This  difficulty  comprises  several  particulars, 
(a)  Paul  spent  nearly  three  years  in  Ephesus,  and  M^as  engaged  there  in 
deeply  interesting  transactions  and  occurrences.     He  had  founded  the 
church,  ordauied  its  elders,  taught  them  the  doctrines  which  they  held, 
and  had  at  last  been  persecuted  there  and  driven  away.     If  the  epistle 
was  written  to  them,  it  is  remarkable  that  there  is  in  the  epistle  no  allu- 
sion to  any  one  of  these  facts  or  circumstances.    This  is  the  more  remark- 
able, as  it  was  his  usual  custom  to  allude  to  the  events  which  had  occurred 
in  the  churches  which  he  had  founded,  (see  the  epistles  to  the  Corinthians 
and  Philippians,)  and  as  on  two  other  occasions  at  least  he  makes  direct 
allusion  to  these  transactions  at  Ephesus.     See  Acts  xx.  18 — 35,  1  Cor. 
XV.  32.     (6)  In  the  otlier  epistles  which  Paul  wrote,  it  was  his  custom  to 
salute  a  large  number  of  persons  by  name  ;  but  in  this  epistle  there  is  no 
salutation  of  any  kind.     There  is  a  general  invocation  of  "  peace  to  the 
brethren,"  (ch.  vi.  23,)  but  no  mention  of  an  individual  by  name.     There 
is  not  even  an  allusion  to  the  "  elders  "  whom,  with  so  much  affection,  he 
had  addressed  at  Miletus,  (Acts  xx.,)  and  to  whom  he  had  given  so  solemn 
a  charge.     This  is  the  more  remarkable,  as  in  this  place  he_  had  spent 
three  years  in  preaching  the  gospel,  and  must  have  been  acquainted  with 
all  the  leading  members  in  the  church.     To  the  church'at  Rome,  which 
he  had  never  visited  when  he  wrote  his  epistle  to  the  Romans,  he  sends  a 
large  number  of  salutations,  (ch.  xvi.)  ;  to  the  church  at  Ephesus,  where 
he  had  spent  a  longer  time  than  in  any  other  place,  he  sends  none,     (c) 
The  name  of  Timothy  does  not  occur  in  the  epistle.     This  is  remarkable, 
because  Paul  had  left  him  there  with  a  special  charge,  (1  Tim.  i.  3,)  and 
if  he  was  still  there,  it  is  singular  that  no  allusion  is  made  to  him,  and  no 
salutation  sent  to  him.     If  he  had  left  Ephesus,  and  had  gone  to  Rome  to 
meet  Paul  as  he  requested,  (2  Tim.  iv.  9,)  it  is  remarkable  that  Paul  did 
not  join  his  name  with  his  own  in  sending  the  epistle  to  the  church,  or  at 
least  allude  to  the  fact  that  he  had  arrived.     This  is  the  more  remark- 
able, because  in  the  Epistles  to  the  Philippians,  Colossians,  and  1  and  2 
Thessalonians,  the  name  of  Timothy  is  joined  with  that  of  Paul  at  the 
commencement  of  the  epistle,     (d)  Paul  speaks  of  the  persons  to  whom 
this  epistle  was  sent,  as  if  he  had  not  been  with  them,  or  at  least  in  a 
manner  which  is  hardly  conceivable,  on  the  supposition  that  he  had  been 
the  founder  of  the  church.     Thus  in  ch.  i.  15,  16,  he  says,  "  Wherefore 
also  after  I  heard  of  your  faith  in  Christ  Jesus,"  &c.     But  this  circum- 
stance is  not  conclusive.     Paul  may  have  been  told  of  the  continuance 
of  their  faith,  and  of  their  grmving  love  and  zeal,  and  he  may  have 
alluded  to  that  in  this  passage,     (e)  Another  circumstance  on  which  some 
reliance  has  been  placed,  is  the  statement  in  ch.  iii.  1,  2.     "  For  this 
cause,  I  Paul,  the  prisoner  of  Jesus  Christ  for  you  Gentiles,  if  ye  have 
heard  of  the  dispensation  of  the  grace  of  God  which  is  given  to  you- 
ward,"  &c.     It  is  argued  (see  Michaelis)  that  this  is  not  language  which 
would  have  been  employed  by  one  who  had  founded  the  church,  anl  with 
whom  they  were  all  acquainted.     He  would  not  have  spoken  in  a  man- 
ner implying  any  doubt  whether  they  had  ever  heard  of  him  and  his 
kbours  in  the  mmistry  on  account  of  the  Gentiles.     Such  are  the  con- 
siderations relied  on  to  show  that  the  epistle  could  not  have  been  written 
to  the  Ephesians. 
2 


XIV  INTRODUCTION. 

On  the  oliier  hand  there  is  proof  of  a  very  strong  character  that  it  waa 
written  to  them.     That  proof  is  the  following  : 

1.  The  common  reading  in  ch.  i.  1,  "To  the  saints  which  are  in 
Ephesus."  It  is  true,  as  we  have  seen,  that  this  reading  has  been  called 
in  question.  Mill  says  that  it  is  omitted  by  Basil,  (Lib.  2.  Adversus 
Eunomium,)  as  he  says,  "  on  the  testimony  of  the  fathers  and  of  ancient 
copies."  Griesbach  marks  it  with  the  sign  om.,  denoting  that  it  was 
omitted  by  some,  but  that  in  his  judgment  it  is  to  be  retained.  It  is  found 
in  the  Vulgate,  the  Syriac,  the  Arabic,  and  the  Ethiopic  in  Walton's 
Polyglott.  Rosenmiiller  remarks  that  "  most  of  the  ancient  codices,  and 
all  the  ancient  versions,  retain  the  word."  To  my  mind  this  fact  is  con- 
clusive. The  testimony  of  Marcion  is  admitted  to  be  of  almost  no  au- 
thority :  and  as  to  the  testimony  of  Basil,  it  is  only  one  against  the  testi- 
mony of  all  the  ancients,  and  is  at  best  negative  in  its  character.  See 
the  passage  from  Basil,  quoted  in  Hug's  Introduction. 

2.  A  slight  circumstance  may  be  adverted  to  as  throwing  light  inci- 
dentally on  this  question.  Tliis  epistle  was  sent  by  Tychicus.  Ch.  vi. 
21.  The  Epistle  to  the  Colossians  was  also  sent  from  Rome  by  the  same 
messenger.  Col.  iv.  7.  Now  there  is  a  strong  improbability  in  the- opinion 
held  by  Michaelis,  Koppe  and  others,  that  this  was  a  circular  letter,  sent 
to  the  churches  at  large,  or  that  different  copies  were  prepared,  and  the 
name  Ephesus  inserted  in  one,  and  Laodicea  in  another,  &c.  The  im- 
probability is  this,  that  the  apostle  would  at  the  same  time  send  such  a 
circular  letter  to  several  of  the  churches,  and  a  special  letter  to  the 
church  at  Colosse.  What  claim  had  that  church  to  special  notice] 
What  pre-emmence  had  it  over  the  church  at  Ephesus  1  And  why  should 
he  send  them  a  letter  bearing  so  strong  a  resemblance  to  that  addressed 
to  the  other  churches,  when  the  same  letter  would  have  suited  the  church 
at  Colosse  as  well  as  the  one  which  was  actually  sent  to  them ;  for  there 
is  a  nearer  resemblance  between  these  two  epistles,  than  any  other  two 
portions  of  the  Bible.  Besides,  in  2  Tim.  iv.  12,  Paul  says  that  he  had 
sent  "  Tychicus  to  Ephesus ;"  and  what  is  more  natural  than  that  at  that 
time  he  sent  this  epistle  by  him  ] 

3.  There  is  the  utter  want  of  evidence  from  MSS.  or  versions,  that  this 
epistle  was  sent  to  Laodicea,  or  to  any  other  church,  except  Ephesus. 
Not  a  MS.  has  been  found  having  the  name  Laodicea  in  ver.  i.  1. ;  and 
not  one  which  omits  the  words  "  in  Ephesus."  If  it  had  been  sent  to 
another  church,  or  if  it  had  been  a  circular  letter  addressed  to  no  par- 
ticular church,  it  is  scarcely  credible  that  this  could  have  occurred. 

These  considerations  make  it  plain  to  me  that  this  epistle  was  ad- 
dressed, as  it  purports  to  have  been,  to  the  church  in  Ephesus.  I  confess 
myself  wholly  unable,  however,  to  explain  the  remarkable  circumstances 
that  Paul  does  not  refer  to  his  former  residence  tliere ;  that  he  alludes  to 
none  of  his  troubles  or  his  triumphs ;  that  he  makes  no  mention  of  the 
"  elders,"  and  salutes  no  one  by  name ;  and  that  throughout  he  addresses 
them  as  if  they  were  to  him  personally  unknown.  In  this  respect  it  is 
unlike  all  tlie  other  epistles  which  he  ever  wrote,  and  all  which  we  should 
have  expected  from  a  man  in  such  circumstances.  May  it  not  be  ac- 
counted for  from  this  very  fact,  that  an  attempt  to  specify  individuals 
where  so  many  were  known,  would  protract  the  epistle  to  an  unreason- 
able length?  There  is,  indeed,  one  supposition  suggested  by  Dr.  Mac- 
Knight,  which  may  possibly  explain  to  some  extent  the  remarkable  circum- 


INTRODUCTION.  XV 

Stances  above  referred  to.  It  is,  that  a  direction  may  have  been  given  by- 
Paul  to  Ty  chic  us,  by  whom  he  sent  the  letter,  to  send  a  copy  of  it  to  the 
Laodiceans,  with  an  order  to  them  to  communicate  it  to  the  Colossians. 
In  such  a  case  every  thing  local  would  be  designedly  omitted,  and  the 
epistle  would  be  of  as  general  a  character  as  possible.  This  is,  however, 
mere  conjecture,  and  does  not  remove  the  whole  of  the  difficulty. 

5  6.  The  object  for  which  the  epistle  was  written. 

Very  various  opinions  have  been  formed  in  regard  to  the  design  for 
which  this  epistle  was  written.  Macknight  supposes  that  it  was  with 
reference  to  the  Eleusinian  mysteries,  and  to  various  religious  rites  in  the 
Temple  of  Diana,  and  that  Paul  intended  particularly  to  state  the  "  mys- 
teries" of  the  gospel  in  contradistinction  from  them.  But  there  is  no 
clear  evidence  that  the  apostle  had  any  such  object,  and  it  is  not  neces- 
sary to  go  into  an  explanation  of  those  mysteries  in  order  to  an  under- 
standing of  the  epistle.  The  epistle  is  such  as  might  be  addressed  to  any 
Christians,  though  there  are  allusions  to  customs  which  then  prevailed, 
and  to  opinions  then  held,  which  it  is  desirable  to  understand  in  order  to 
a  just  view  of  it.  That  there  were  Jews  and  Judaizing  Christians  in 
Ephesus,  may  be  learned  from  the  epistle  itself  That  there  were  those 
there  who  supposed  that  the  Jews  were  to  have  a  more  elevated  rank  than 
the  Gentiles,  may  also  be  learned  from  the  epistle ;  and  one  object  was  to 
show  that  all  true  Christians,  whether  of  Jewish  or  Heathen  origin, 
were  on  a  level,  and  were  entitled  to  the  same  privileges.  That  there 
was  the  prevalence  of  a  false  and  dangerous  philosophy  there,  may  also 
be  learned  from  the  epistle ;  and  that  there  were  those  who  attempted  to 
cause  divisions,  and  who  had  violated  the  unity  of  the  faith,  may  also  be 
learned  from  it. 

The  epistle  is  divided  into  two  parts — I.  The  doctrinal  part,  ch.  i. — 
iii. ;  and,  II.  The  practical  part,  or  the  application,  ch.  iv. — ^vi. 

I.  The  doctrinal  part  comprises  the  following  topics. 

(1.)  Praise  to  God  for  the  revelation  of  his  eternal  counsels  of  recover- 
ing mercy.     Ch.  i.  3 — 14. 

(2.)  A  prayer  of  the  apostle,  expressing  his  earnest  desire  that  the 
Ephesians  might  avail  themselves  fully  of  all  the  advantages  of  this 
eternal  purpose  of  mercy.     Ch.  i.  15 — ^23. 

(3.)  The  doctrine  of  the  native  character  of  man,  as  being  dead  in 
sins,  illustrated  by  the  past  lives  of  the  Ephesians.     Ch.  ii.  1 — 3. 

(4.)  The  doctrine  of  regeneration  by  the  grace  of  God,  and  the  advan- 
tages of  it.     Ch.  ii.  5 — 7. 

(5.)  The  doctrine  of  salvation  by  grace  alone  without  respect  to  our 
own  works.     Ch.  ii.  8,  9. 

(6.)  The  privilege  of  being  thus  admitted  to  the  fellowship  of  the 
tiaints.     Ch.  ii.  11—22. 

(7.)  A  full  statement  of  the  doctrine  that  God  meant  to  admit  the  Gen- 
tiles to  the  privileges  of  his  people,  and  to  break  down  the  barriers  be- 
tween the  Gentiles  and  the  Jews.     Ch.  iii.  1 — 12. 

(8.)  The  apostle  prays  earnestly  that  they  might  avail  themselves  folly 
of  this  doctrine,  and  be  able  to  appreciate  fully  the  advantages  which  it 
was  intended  to  confer ;  and  with  this  prayer  he  closes  tlie  doctrinal  part 
of  the  epistle.     Ch.  iii.  13—21. 


XVI  INTRODUCTION. 

II.  The  practical  part  of  the  epistle  embraces  the  following  topics,  viz . 

(1.)  Exhortation  to  unity,  drawn  from  the  consideration  that  there  was 
one  God,  one  faith,  &c.     Ch.  iv.  1 — 16. 

(2.)  An  exhortation  to  a  holy  life  in  general,  from  the  fact  that  they 
differed  from  other  Gentiles.     Ch.  iv.  17 — 2i. 

(3.)  Exhortation  to  exhibit  particular  virtues — specifying  what  was 
required  by  their  religion,  and  what  they  should  avoid — particularly  to 
avoid  the  vices  of  anger,  lying,  licentiousness,  and  intemperance.  Ch. 
iv.  25—32.     Ch.  v.  1—20. 

(4.)  The  duties  of  husbands  and  wives.     Ch.  v.  21 — 33. 

(5.)  The  duties  of  parents  and  children.     Ch.  vi.  1 — 3. 

(6.)  The  duties  of  masters  and  servants.     Ch.  vi.  4 — 9. 

(7.)  An  exhortation  to  fidelity  in  the  Christian  warfare.  Ch.  vi.  10 
—20. 

(8.)  Conclusion.     Ch.  vi.  21—24. 

The  style  of  this  epistle  is  exceedingly  animated.  The  apostle  is 
cheered  by  the  intelligence  which  he  had  received  of  their  deportment  in 
the  gospel,  and  is  warmed  by  the  grandeur  of  his  principal  theme — the 
eternal  purposes  of  divine  mercy.  Into  the  discussion  of  that  subject  he 
throws  his  whole  soul,  and  there  is  probably  no  part  of  Paul's  writings 
where  there  is  more  ardour,  elevation,  and  soul  evinced,  than  in  this 
epistle.  The  great  doctrine  of  predestination  he  approaches  as  a  most 
important  and  vital  doctrine ;  states  it  freely  and  fully,  and  urges  it  as 
the  basis  of  the  Christian's  hope,  and  the  foundation  of  eternal  gratitude 
and  praise.  Perhaps  nowhere  is  there  a  better  illustration  of  the  power 
of  that  doctrine  to  elevate  the  soul  and  fill  it  with  grand  conceptions  of  the 
character  of  God,  and  to  excite  grateful  emotions,  than  in  this  epistle ; 
and  the  Christian,  therefore,  may  study  it  as  a  portion  of  the  sacred 
writuigs  eminently  fitted  to  excite  his  gratitude,  and  to  fill  him  with 
adoring  views  of  God. 


THE  EPISTLE  OF 


PAUL  THE  APOSTLE  TO  THE  EPHESIANS. 


CHAPTER  I. 
>AUL,    an    apostle   of   Jesus 


Christ  by  the  will  of  God, 


ANALYSIS  OF  THE  CHAPTER. 

(1.)  The  salutation.    ,  Vs.  1,  2. 

(2.)  The  doctrine  of  predestina- 
tion, and  its  bearing  and  design. 
Vs.  3—14. 

(fl)  It  is  the  foundation  of  praise 
to  God,  and  is  a  source  of  gratitude. 
Ver.  3. 

(b)  Christians  have  been  chosen 
before  the  foundation  of  the  world. 
Ver.  4. 

(c)  The  object  was  that  they 
should  be  holy  and  blameless.  Ver.  4. 

(d)  They  were  predestinated  to 
be  the  children  of  God.    Ver.  5. 

(e)  The  cause  of  this  was  the 
good  pleasure  of  God,  or  he  did  it 
according  to  the  purpose  of  his  will. 
Ver.  5. 

(/)  The  object  of  this  was  his 
own  glory.     Ver.  6. 

(3.>  The  benefits  of  the  plan  of 
predestination  to  those  who  are  thus 
chosen.     Vs.  7 — 14. 

(a)  They  have  redemption  and 
the  forgiveness  of  sins.     Vs.  7,  8. 

(b)  They  are  made  acquainted 
with  the  mystery  of  the  divine  will. 
Vs.  9,  10. 

(c)  They  have  obtained  an  in- 
heritance in  Christ.     Ver.  11. 

•  (d)  The  object  of  this  was  the 
praise  of  the  glory  of  God.  Ver.  12. 
(e)  As  the  result  of  this,  or  in 
2* 


to  the  saints  "  which  are  at  Ephe- 
sus,  ^  and  to  the  faithful '  in  Christ 
Jesus : 

a  Ro.  1.  7.    b  Ac.  ch.  19,  20.    e  Col.  1.  2. 


the  execution  of  this  purpose,  they 
were  sealed  with  the  Holy  Spirit  of 
promise.    Vs.  13, 14. 

(4.)  An  earnest  prayer  that  they 
might  have  a  full  understanding  of 
the  great  and  glorious  plan  of  re- 
demption.   Vs.  15 — 23. 

(a)  Paul  says  that  he  had  been 
informedof  their  faith.     Ver.  15. 

(6)  He  always  remembered  them 
in  his  prayers.     Ver.  16. 

(c)  His  especial  desire  was  that 
they  might  see  the  glory  of  the 
Lord  Jesus,  whom  God  had  exalted 
to  his  own  right  hand  in  heaven 
Vs.  17—23. 

1.  Paul,  an  apostle.  See  Notes 
on  Rom.  i.  1.  IT  By  the  will  of  God. 
See  Notes  on  1  Cor.  i.  1.  IF  To  the 
saints.  A  name  often  given  to  Chris- 
tians because  they  are  holy.  See 
Notes  on  1  Cor.  i.  2.  IT  In  Ephe- 
sus.  See  the  Introduction,  $  1.  5. 
IF  And  to  the  faithful  in  Christ 
Jesus.  This  evidently  refers  to 
others  than  to  those  who  were  in 
Ephesus,  and  it  is  clear  that  Paul 
expected  that  this  epistle  would  be 
read  by  others.  He  gives  it  a  gene- 
ral character,  as  if  he  supposed  that 
it  might  be  transcribed,  and  become 
the  property  of  the  church  at  large. 
It  was  not  uncommon  for  him  thus  to 
give  a  general  character  to  the  epis- 
C17)' 


18 


EPHESIANS. 


[A.  D.M. 


2  Grace  "  be  to  you,  and  peace, 
from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

3  Blessed*  be  the  God  and 

a  Ga.  1.  3 ;  Ti.  1.  4.      6  2Co.  1.  3 ;  1  Pe.  1. 3. 


ties  which  he  addressed  to  particular 
churches,  and  so  to  write  that  others 
than  those  to  whom  they  were  par- 
ticularly directed,  might  feel  that 
they  were  addressed  to  them.  Thus 
the  first  epistle  to  the  Corinthians 
was  addressed  to  "  the  church  of 
God  in  Corinth — with  all  that  in 
every  place  call  upon  the  name  of 
Christ  Jesus  our  Lord."  The  second 
epistle  to  the  Corinthians  in  like 
manner  was  addressed  to  "the 
church  of  God  which  is  at  Corinth, 
with  all  the  saints  which  are  in  all 
Achaia."  Perhaps,  in  the  epistle  be- 
fore us,  the  apostle  referred  particu- 
larly to  the  churches  of  Asia  Minor 
which  he  had  not  visited,  but  there 
is  no  reason  for  confining  the  address 
to  them.  All  who  are  "  faithful  in 
Christ  Jesus"  may  regard  the  epis- 
tle as  addressed  by  the  Holy  Spirit 
to  them,  and  may  feel  that  they  are 
as  much  interested  in  the  doctrines, 
promises,  and  duties  set  forth  in  this 
epistle,  as  were  the  ancient  Chris- 
tians of  Ephesus.  The  word  "faith- 
fill"  here  is  not  used  in  the  sense 
of  trust-worthy,  or  in  the  sense  of 
fidelity,  as  it  is  often  employed,  but 
in  the  sense  of  believing,  or  having 
faith  in  the  Lord  Jesus.  The  apos- 
tle addresses  those  who  were  firm 
in  the  faith — another  name  for  true 
Christians.  The  epistle  contains 
great  doctrines  about  the  divine  pur- 
poses and  decrees  in  which  they,  as 
Christians,  were  particularly  con- 
cerned;  important  "mysteries,"  (ver. 
9,)  of  importance  for  them  to  under- 
stand, and  which  the  apostle  pro- 
ceeds to  communicate  to  them  as 
such.  The  fact  that  the  letter  was 
designed  to  be  published,  shows  that 
he  was  not  unwilling  that  those  high 


Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all 
spiritual  blessings  in  heavenly 
^places  in  Christ:      ' 

1  or,  things.    He.  9.  23. 


doctrines  should  be  made  known  to 
the  world  at  large ;  still  they  per- 
tained particularly  to  the  church, 
and  they  are  doctrines  which  should 
be  particularly  addressed  to  the 
church.  They  are  rather  fitted  to  V 
comfort  the  hearts  of  Christians,  than 
to  bring  sinners  to  repentance. 
These  doctrines  may  be  addressed 
to  the  church  with  more  prospect  of 
securing  a  happy  effect  than  to  the 
world.  In  the  church  they  will  ex- 
cite gratitu(^,  and  produce  the  hope 
which  results  from  assured  promises 
and  eternal  purposes ;  in  the  mmds 
of  sinners  they  may  arouse  envy, 
and  hatred,  and  opposition  to  God. 

2.  Grace  to  you,  &c.    See  Notes, 
Rom.  i.  7. 

3.  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ.  This 
commences  a  sentence  which  con- 
tinues to  the  close  of  ver.  12.  The 
length  of  the  periods  in  the  writmgs 
of  Paul,  is  one  cause  of  the  ob- 
scurity of  his  style,  and  renders  an 
explanation  often  difficult.  The 
meaning  of  this  phrase  is,  that  God 
has  laid  a  foundation  for  gratitude 
for  what  he  has  done.  The  ground 
or  reason  of  the  praise  here  referred 
to,  is  that  w^hich  is  stated  in  the 
following  verses.  The  leading^thing 
on  which  the  apostle  dwells  is  God's 
eternal  purpose — his  everlasting 
counsel  in  regard  to  the  salvation  of 
man.  Paul  breaks  out  into  the  ex- 
clamation that  God  is  worthy  of  ♦ 
praise  for  such  a  plan,  and  that  hi? 
eternal  purposes,  now  manifest  to 
men,  give  exalted  views  of  the  cha- 
racter and  glory  of  God.  Most 
persons  suppose  the  contrary.  They 
feel  that  the  plans  of  God  are  dark, 
and  stem,  and  forbidding,  and  such 


A.  D.  64.J 


CHAPTER  I. 


19 


as  to  render  his  character  any  thing 
but  amiable.  They  speak  of  him 
when  he  is  referred  to  as  a  sove- 
reig-n,  as  if  he  were  tyrannical  and 
unjust,  and  they  never  connect  the 
idea  of  that  which  is  amiable  and 
lovely  with  the  doctrine  of  eternal 
purposes.  There  is  no  doctrine  that 
is  usually  so  unpopular ;  none  that 
is  so  much  reproached ;  none  that  is 
so  much  abused.  There  is  none  that 
men  desire  so  much  to  disbelieve  or 
avoid;  none  that  they  are  so  un- 
willing to  have  preached ;  and  none 
that  they  are  so  reluctant  to  find  in 
the  Scriptures.  Even  many  Chris- 
tians turn  away  from  it  with  dread ; 
or  if  they  tolerate  it,  they  yet  feel 
that  there  is  something  about  it  that 
is  peculiarly  dark  and  forbidding. 
Not  so  felt  Paul.  He  felt  that  it 
laid  the  foundation  for  eternal  praise ; 
that  it  presented  glorious  views  of 
God ;  that  it  was  the  ground  of  con- 
fidence and  hope ;  and  that  it  was 
desirable  that  Christians  should 
dwell  upon  it,  and  praise  God  for  it. 
Let  us  feel,  therefore,  as  we  enter 
upon  the  exposition  of  this  chapter, 
that  God  is  to  be  praised  for  all  his 
plans,  and  that  it  is  possible  for 
Christians  to  have  such  views  of  the 
doctrine  of  eternal  predestination  as 
to  give  them  most  elevated  concep- 
tions of  the  glory  of  the  divine  cha- 
racter. And  let  us  also  be  willing 
to  know  the  truth.  Let  us  approach 
word  after  word,  and  phrase  after 
phrase,  and  verse  after  verse,  in  this 
chapter,  willing  to  know  all  that 
God  teaches;  to  believe  all  that  he 
has  revealed;  and  ready  to  say, 
*  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ  for  all  that  he 
has  done.'  IT  Who  hath  blessed  us. 
Who  does  Paul  mean  here  by  "  ws .?" 
Does  he  mean  all  the  world  1  This 
cannot  be,  for  all  the  world  are  not 
.thus  blessed  with  all  spiritual  bless- 
ings. Does  he  mean  nations  ?  For 
the  same  reason  this  cannot  be.  Does 
he  mean  the  Gentiles  in  contradis- 


tinction from  the  Jews'?  Why  then 
does  he  use  the  word  ws,  including 
himself,  who  was  a  Jew  ]  Does  he 
mean  to  say  that  they  were  blessed 
with  external  privileges,  and  that 
this  was  the  only  object  of  the  eter- 
nal purposes  of  God  1  This  cannot 
be,  for  he  speaks  of  "  spiritual  bless- 
ings ;"  he  speaks  of  the  persons  re- 
ferred to  as  having-  "redemption" 
and  "  the  forgiveness  of  sins ;"  as 
having  "obtained  an  inheritance," 
and  as  being  sealed  with  the  "  Holy 
Spirit  of  promise."  These  apper- 
tain not  to  nations,  or  to  external 
privileges,  or  the  mere  offers  of  the 
gospel,  but  to  true  Christians;  to 
persons  who  have  been  redeemed. 
The  persons  referred  to  by  the  word 
"  Its,"  are  those  who  are  mentioned 
in  ver.  1,  as  '■'•saints''' — oLyioii — holy; 
and  "  faithful" — kiottoIs-— believing, 
or  believers.  This  observation  is 
important,  because  it  shows  that  the 
plan  or  decree  of  God  had  reference 
to  individuals,  and  not  merely  to 
nations.  Many  have  supposed  (see 
Whitby,  Dr.  A.  Clarke,  Bloomfield 
and  others)  that  the  apostle  here  re- 
fers to  the  Gentiles,  and  that  his 
object  is  to  show  that  they  were  now 
admitted  to  the  same  privileges  as 
the  ancient  Jews,  and  that  the 
whole  doctrine  of  predestination 
here  referred  to,  has  relation  to  that 
fact.  But,  I  would  ask,  were  there 
no  Jews  in  the  church  at  Ephesus  1 
See  Acts  xviii.  20.  24;  xix.  1—8. 
The  matter  of  fact  seems  to  have 
been,  that  Paul  was  uncommonly 
successful  there  among  his  own 
countrymen,  and  that  his  chief  diffi- 
culty there  arose,  not  from  the  Jews, 
but  from  the  influence  of  the  hea- 
then. Acts  xix.  24.  Besides,  what 
evidence  is  there  that  the  apostle 
speaks  in  this  chapter  peculiarly  of 
the  Gentiles,  or  that  he  was  writing 
to  that  portion  of  the  church  at 
Ephesus  which  was  of  Gentile  ori- 
gin f  And  if  he  was,  why  did  he 
name  hunself  among^  their^  as  one 


20 


EPHESIAN8. 


[A.  D.  64. 


4  According  as  he  hath  chosen 
"  us  in  him  before  the  foundation 
of  the  world  that  we  should  be 


alPe.  1.2. 


on  whom  this  blessing  had  been 
bestowed?  The  fact  is,  that  this 
is  a  mere  supposition,  resorted 
to  without  evidence,  and  in  the 
face  of  every  fair  priaciple  of  in- 
terpretation, to  avoid  an  unplea- 
sant doctrine.  Nothing  can  be 
clearer  than  that  Paul  meant  to 
write  to  Christians  as  such,-  to 
speak  of  privileges  which  they  en- 
joyed as  peculiar  to  themselves; 
and  that  he  had  no  particular  refer- 
ence to  nations,  and  did  not  design 
merely  to  refer  to  external  privi- 
leges. IT  With  all  spiritual  blessings. 
Pardon,  peace,  redemption,  adop- 
tion, the  earnest  of  the  Spirit,  &,c., 
referred  to  in  the  following  verses 
— blessings  which  individual  Chris- 
tians enjoy,  and  not  external  privi- 
leges conferred  on  nations.  If  In 
heavenly  places  in  Christ,  The 
word  places  is  here  understood,  and 
is  not  in  the  original.  It  may  mean 
heavenly  places,  or  heavenly  things. 
The  word  places  does  not  express 
the  best  sense.  The  idea  seems  to 
be,  that  God  has  blessed  us  in  Christ 
in  regard  to  heavenly  subjects  or 
matters.  In  ver.  20,  the  word 
"  places"  seems  to  be  inserted  with 
more  propriety.  The  same  phrase 
occurs  again  in  ch.  ii.  6;  iii.  10; 
and  it  is  remarkable  that  it  should 
occur  in  the  same  elliptical  form 
four  times  in  this  one  epistle,  and,  I 
believe,  in  no  other  part  of  the 
writings  of  Paul.  Our  translators 
have  in  each  instance  supplied  the 
word  "places,"  as  denoting  the 
rank  or  station  of  Cln*istians,  of 
the  angels,  and  of  the  Saviour,  to 
each  of  whom  it  is  applied.  The 
phrase  probably  means,  in  things  per- 
taining to  heai'en ;  fitted  to  prepare 
us  for  heaven ;  and  tending  toward 


holy,''  and  without  blame  before 
him  in  love : 

b  Lu.  1.  75 ;  Col.  1.  22. 


heaven.  It  probably  refers  nere  to 
every  thing  that  was  heavenly  in  its 
nature,  or  that  had  relation  to  hea- 
ven, whether  gifts  or  graces.  As 
the  apostle  is  speaking,  however,  of 
the  mass  of  Christians  on  whom 
these  things  had  been  bestowed,  I 
rather  suppose  that  he  refers  to  what 
are  called  Christian  graces,  than  to 
the  extraorduiary  endowments  be- 
stowed on  the  few.  The  sense  is, 
that  in  Christ;  i.  e.  through  Christ, 
or  by  means  of  him,  God  had  be- 
stowed all  spiritual  blessings  that 
were  fitted  to  prepare  for  heaven — 
such  as  pardon,  adoption,  the  iUu 
mination  of  the  Spirit,  &c. 

4.  According  as.  The  importance 
of  this  verse  will  render  proper  a 
somewhat  minute  examination  of 
the  words  and  phrases  of  which  it 
is  composed.  The  general  sense  of 
the  passage  is,  that  these  blessings 
pertaining  to  heaven  were  bestowed 
upon  Christians  in  accordance  with 
an  eternal  purpose.  They  were  not 
conferred  by  chance  or  hap-hazard. 
They  were  the  result  of  intention 
and  design  on  the  part  of  God. 
Their  value  was  greatly  enhanced 
fi:om  the  fact  that  God  had  designed 
fi*om  all  eternity  to  bestow  them, 
and  that  they  come  to  us  as  the  re- 
sult of  his  everlasting  plan.  It  was 
not  a  recent  plan;  it  was  not  an 
after-thought;  it  was  not  by  mere 
chance ;  it  was  not  by  caprice ;  it  was 
the  fruit  of  an  eternal  counsel.  Those 
blessings  had  all  the  value,  and  all 
the  assurance  of  permanency,  which 
must  result  fi*om  that  fact.  The 
phrase  "according  as" — xa^us — im- 
plies that  these  blessings  were  in 
conformity  with  that  eternal  plan,  and 
have  flowed  to  us  as  the  expression 
of  that  plan.     They  are  limited  by 


A.  D.64.] 


CHAPTER  I. 


21 


that  purpose,  for  it  marks  and  mea- 
Bures  all.  It  was  as  God  had  chosen 
that  it  should  be,  and  had  appointed 
in  his  eternal  purpose.  IT  He  hath 
chosen  us.  The  word  "ms"  here 
shows  that  the  apostle  had  reference 
to  individuals,  and  not  to  communi- 
ties. It  includes  Paul  himself  as 
one  of  the  "chosen,"  and  those 
whom  he  addressed — the  mingled 
Gentile  and  Jewish  converts  in 
Ephesus.  That  it  must  refer  to  in- 
dividuals is  clear.  Of  no  commu- 
nity as  such  can  it  be  said  that  it 
was  "chosen  in  Christ  before  the 
foundation  of  the  world  to  be  holy." 
It  is  not  true  of  the  Gentile  world 
as  such,  nor  of  any  one  of  the  na- 
tions making  up  the  Gentile  world. 
The  word  rendered  here  "hath 
chosen" — i^eXi^iTo — is  from  a  word 
meaning  to  lay  out  together,  (Pas- 
sow,)  to  choose  out,  to  select.  It 
has  the  idea  of  making  a  choice  or 
selection  among  different  objects  or 
things.  It  is  applied  to  things,  as  in 
Luke  X.  42.  Mary  ^'■hath  chosen 
that  good  part;" — she  has  made  a 
choice,  or  selection  of  it,  or  has 
shown  a  preference  for  it  1  Cor.  i. 
27.  "  God  hath  chosen  the  foolish 
things  of  the  world ;"  he  has  pre- 
ferred to  make  use  of  them  among 
all  the  conceivable  things  which 
might  have  been  employed  "  to  con- 
found the  wise."  Comp.  Acts  i.  2. 
24;  vi.  5;  xv.  22.  25.  It  denotes 
to  choose  out,  with  the  accessary 
idea  of  kindness  or  favour.  Mark 
xiii.  20.  "For  the  elect's  sake 
whom  he  hath  chosen,  he  hath  short- 
ened the  days."  John  xiii.  18.  "  I 
know  whom  I  have  chosen."  Acts 
xiii.  17.  "  The  God  of  this  people 
of  Israel  chose  our  fathers ;"  that 
is,  selected  them  from  the  nations  to 
accomplish  important  purposes.  This 
is  evidently  the  sense  of  the  word 
in  the  passage  before  us.  It  means 
to  make  a  selection  or  choice  with 
tlie  idea  tf  fiivour  or  love,  and. 
with  a  view  to  impart  important 


benefits  on  those  whom  he  chose. 
The  idea  of  making  some  distinc' 
tion  between  them  and  otJiers,  is  es- 
sential to  a  correct  understanding  of 
the  passage — since  there  can  be  no 
choice  where  no  such  distinction  is 
made.  He  who  chooses  one  out  of 
many  things  makes  a  difterence,  or 
evinces  a  preference — ^no  matter 
what  the  ground  or  reason  of  his 
doing  it  may  be.  Whether  this  re- 
fers to  communities  and  nations,  or 
to  individuals,  still  it  is  true  that  a 
distinction  is  made,  or  a  preference 
given  of  one  over  another.  It  may 
be  added,  that  so  far  SiS  justice  is 
concerned,  it  makes  no  difference 
whether  it  refers  to  nations  or  to  in- 
dividuals. If  there  is  injustice  in 
choosing  an  individual  to  favour, 
there  cannot  be  less  in  choosing  a 
nation — for  a  nation  is  nothing  but 
a  collection  of  individuals.  Every 
objection  which  has  ever  been  made 
to  the  doctrine  of  election  as  it  re- 
lates to  individuals,  will  apply  with 
equal  force  to  the  choice  of  a  nation 
to  peculiar  privileges.  If  a  distinc- 
tion is  made,  it  may  be  made  with 
as  much  propriety  in  respect  to  indi- 
viduals as  to  nations.  IF  In  him. 
In  Christ.  The  choice  was  not  with- 
out reference  to  any  means  of  saving 
them ;  it  was  not  a  mere  purpose  to 
bring  a  certain  number  to  heaven;  it 
was  with  reference  to  the  mediation 
of  the  Redeemer,  and  his  work.  It 
was  a  purpose  that  they  should  be 
saved  by  him,  and  share  the  benefits 
of  the  atonement.  The  whole  choice 
and  pur}x>se  of  salvation  had  refer- 
ence to  him,  and  out  of  him  no  one 
was  chosen  to  life,  and  no  one  out 
of  him  will  be  saved.  IT  Before 
the  foundation  of  the  world.  This 
is  a  very  important  phrase  in  deter- 
mining the  time  when  the  choice 
was  made.  It  was  not  an  after- 
thought. It  was  not  commenced  in 
time.  The  purpose  was  far  back  in 
the  ages  of  eternity.  But  what  is 
the  meaning  of  the  phrase  "  before 


32 


EPHESIANS. 


LA.  D.  64. 


the  foundation  of  the  world  f"  Dr. 
Clarke  supposes  that  it  means  "  from 
the  commencement  of  the  religious 
system  of  the  Jews,  which,"  says 
he,  "  the  phrase  sometimes  means." 
Such  principles  of  interpretation  are 
they  compelled  to  resort  to  who  en- 
deavour to  show  that  this  refers  to  a 
national  election  to  privileges,  and 
who  deny  that  it  refers  to  individuals. 
On  such  principles  the  Bible  may 
be  made  to  signify  any  thing  and 
every  thing.  Dr.  Chandler,  who 
also  supposes  that  it  refers  to  na- 
tions, admits,  however,  that  the 
word  "foundation"  means  the  be- 
ginning of  any  thing ;  and  that  the 
phrase  here  means,  "before  the 
world  began."  There  is  scarcely 
any  phrase  in  the  New  Testament 
which  is  more  clear  in  its  significa- 
tion than  this.  The  word  rendered 
"  foundation" — KaTajSoXij — means  pro- 
perly a  laying  down,  a  founding,  a 
foundation — as  where  the  foundation 
of  a  building  is  laid — and  the  phrase 
"before  the  foundation  of  the  world" 
clearly  means  before  the  world  was 
made,  or  before  the  work  of  creation. 
SeeMatt.  xiii.  35;xxv.  34  Lukexi. 
50.  Heb.  ix.  26.  Rev.  xiii.  8,  in  all 
which  places  the  phrase  "the  foun- 
dation of  the  world"  means  the  be- 
ginning of  hum^in  affairs ;  the  be- 
ginning of  the  world ;  the  beginning 
of  history,  &c.  Thus  in  John  xvii. 
24,  the  Lord  Jesus  says,  "thou 
lovedst  me  before  the  foundation  of 
the  world,"  i.  e.  from  eternity,  or 
before  the  work  of  creation  com- 
menced. Thus  Peter  says  (1  Epis. 
i  20)  of  the  Saviour,  "  who  verily 
was  fore -ordained  before  the  founda- 
tion of  the  world."  It  was  the  pur- 
pose of  God  before  the  worlds  were 
made,  to  send  him  to  save  lost  men. 
Comp.  Rev.  xvii.  8.  Nothing  can 
be  clearer  than  that  the  phrase  be- 
fore us  must  refer  to  a  purpose  that 
was  formed  before  the  world  was 
made.  It  is  not  a  temporary  ar- 
rangement;   it  has  not  grown  up 


under  tiie  influence  of  vacillating 
purposes;  it  is  not  a  plan  newly 
formed,  or  changed  with  each  com- 
ing generation,  or  variable  like  the 
plans  of  men.-  It  has  all  the  import- 
ance, dignity,  and  assurances  of  sta- 
bility which  necessarily  result  from 
a  purpose  that  has  been  eternal  in 
the  mind  of  God.  It  may  be  ob- 
served here,  (1.)  that  if  the  plan 
was  formed  "  before  the  foundation 
of  the  world,"  all  objections  to  the 
doctrine  of  an  eternal  plan  are  re- 
moved. If  the  plan  was  formed  be- 
fore the  world,  no  matter  whether 
a  moment,  an  hour,  a  year,  or  mil- 
lions of  years,  the  plan  is  equally 
fixed,  and  the  event  equally  neces- 
sary. All  the  objections  which  will 
lie  against  an  eternal  plan,  will  lie 
against  a  plan  formed  a  day  or  an 
hour  before  the  event.  The  one 
interferes  with  our  freedom  of 
action  as  much  as  the  other.  (2.) 
If  the  plan  was  formed  "before 
the  foundation  of  the  world,"  it  was 
eternal.  God  has  no  new  plan. 
He  forms  no  new  schemes.  He  is 
not  changing  and  vacillating.  It 
we  can  ascertain  what  is  the  plan 
of  God  at  any  time,  we  can  ascer- 
tain what  his  eternal  plan  was  with 
reference  to  the  event.  It  has  al- 
ways been  the  same — for  "  he  is  of 
ONE  MIND,  and  who  can  turn  him  1" 
Job  xxiii.  13.  In  reference  to  the 
plans  and  purposes  of  the  Most  High, 
there  is  nothing  better  settled  than 

that  WHAT   HE   ACTUALLY    DOES,  HE 

ALWAYS  MEANT  TO  DO — which  is  the 
doctrine  of  eternal  decrees — and  the 
whole  of  it.  IF  That  we  should  be 
holy.  Paul  proceeds  to  state  the 
object  for  which  God  had  chosen  his 
people.  It  is  not  merely  that  they 
should  enter  into  heaven.  It  is  not 
that  they  may  live  in  sin.  It  is  not 
that  they  may  flatter  themselves 
that  they  are  safe,  and  then  live  as 
they  please.  The  tendency  among 
men  has  always  been  to  abuse  the 
doctrine  of  predestination  and  elec- 


A.  D.  64.] 


CHAPTER  1. 


2H 


us 


5  Having    predestinated 
unto  the  adoption '  of  children  by 


Ro.  a  29,  30. 


b  Jno.  1. 12. 


tion ;  to  lead  men  to  say  that  if  all 
things  are  fixed  there  is  no  need  of 
effort;  that  if  God  has  an  eternal 
plan,  no  matter  how  men  live,  they 
will  be  saved  if  he  has  elected  them, 
and  that  at  all  events  they  cannot 
change  that  plan,  and  they  may  as 
well  enjoy  life  by  indulgence  in  sin. 
The  apostle  Paul  held  no  such  view 
of  the  doctrine  of  predestination.  In 
his  apprehension  it  is  a  doctrine 
fitted  to  excite  the  gratitude  of 
Christians,  and  the  whole  tendency 
and  desigr  of  the  doctrine,  accord- 
ing to  him,  is  to  make  men  holy, 
and  without  blame  before  God  in 
love.  IF  And  without  blame  before 
him  in  love.  The  expression  "in 
love,"  is  probably  to  be  taken  in 
connection  with  the  following  verse, 
and  should  be  rendered  */n  love, 
having  predestinated  us  unto  the 
adoption  of  children.'  It  is  all  to 
be  traced  to  the  love  of  God.  (1.)  It 
was  love  for  us  which  prompted  to 
it  (2.)  It  is  the  highest  expression 
of  love  to  be  ordained  to  eternal 
life — for  what  higher  love  could 
Grod  show  us]  (3.)  It  is  love  on 
his  part,  because  we  had  no  claim  to 
it,  and  had  not  deserved  it.  If  this 
be  the  correct  view,  then  the  doc- 
trine of  predestination  is  not  incon- 
sistent with  the  highest  moral  excel- 
lence in  the  divine  character,  and 
should  never  be  represented  as  the 
offepring  of  partiality  and  injustice. 
Then  too  we  should  give  thanks  that 
"  God  has,  in  love,  predestinated  us 
to  the  adoption  of  children  by  Jesus 
Christ,  according  to  the  good  plea- 
sure of  his  will." 

5.  Having  predestinated  us.  On 
the  meaning  of  the  word  here  used, 
see  Notes  on  Rom.  i.  4;  viii.  29. 
The  word  used  (irpoopl^o))  means  pro- 
perly to  set  bounds  before  ,•  and  then 


Jesus  Christ  to  himself,  according 
to  the  good  pleasure '  of  his  wiU, 


c  Lu.  12.  32. 


to  pre-determine.  There  is  the  es- 
sential idea  of  setting  bounds  or 
limits,  and  of  doing  this  beforehand. 
It  is  not  that  God  determined  to  do 
it  when  it  was  actually  done,  but 
that  he  intended  to  do  it  beforehand. 
No  language  could  express  this 
more  clearly,  and  I  suppose  this  in- 
terpretation is  generally  admitted. 
Even  by  those  who  deny  the  doctrine 
of  particular  election,  it  is  not  de- 
nied that  the  word  here  used  means 
to  pre-determine;  and  they  maintain 
that  the  sense  is,  that  Gcd  had  pre- 
determined to  admit  the  Gentiles  to 
the  privileges  of  his  people.  Ad- 
mitting then  that  the  meaning  is  to 
predestinate  in  the  proper  sense,  the 
only  question  is,  who  are  predesti- 
nated 1  To  whom  does  the  expres- 
sion apply  1  Is  it  to  nations,  or  to 
individuals'?  In  reply  to  this,  in  ad- 
dition to  the  remarks  already  made, 
I  would  observe,  (1.)  that  there  is 
no  specification  of  nations  here  as 
such,  no  mention  of  the  Gentiles  in 
contradistinction  from  the  Jews.  (2.) 
those  referred  to  were  those  included 
in  the  word  "m5,"  among  whom 
Paul  was  one — but  Paul  was  not  a 
heathen.  (3.)  The  same  objection 
will  lie  against  tlie  doctrine  of  pre- 
destmating  nations  which  will  lie 
against  predestinating  individuals. 
(4.)  Nations  are  made  up  of  indi- 
viduals, and  the  pre-determination 
must  have  had  some  reference  to  in- 
dividuals. What  is  a  nation  but  a 
collection  of  individuals  ]  There  is 
no  such  abstract  being  or  thing 
as  a  nation;  and  if  there  was 
any  purpose  in  regard  to  a  nation, 
it  must  have  had  some  reference 
to  the  individuals  composing  it. 
He  that  would  act  on  the  ocean, 
must  act  on  the  drops  of  water  that 
make  up  the  ocean ;  for  besides  the 


2i 


EPHESIANS. 


[A.  D.  61 


collection  of  drops  of  water  there  is 
no  ocean.  He  that  wouM  remove 
a  mountain,  must  act  on  the  par- 
ticles of  matter  that  compose  that 
mountain ;  for  there  is  no  such  thing 
as  an  abstract  mountain.  Perhaps 
there  was  never  a  greater  illusion 
than  to  suppose  that  all  difficulty  is 
removed  in  regard  to  the  doctrine  of 
election  and  predestination,  by  say- 
ing that  it  refers  to  nations.  What 
difficulty  is  lessened'?  What  is 
gained  by  if?  How  does  it  make 
God  appear  more  amiable  and  good  1 
Does  it  render  him  less  partial  to 
suppose  that  he  has  made  a  differ- 
ence among  nations,  than  to  sup- 
pose he  has  made  a  difference  among 
individuals'?  Does  it  remove  any 
difficulty  about  the  offer  of  salvation, 
to  suppose  that  he  has  granted  the 
knowledge  of  his  truth  to  some  na- 
tions, and  withheld  it  from  others'? 
The  truth  is,  that  all  the  reasoning 
which  has  been  founded  on  this  sup- 
position, has  been  merely  throwing 
dust  in  the  eyes.  If  there  is  any 
well-founded  objection  to  the  doc- 
trine of  decrees  or  predestination, 
it  is  to  the  doctrme  at  all,  alike  in 
regard  to  nations  and  individuals, 
and  there  are  just  the  same  difficul- 
ties in  the  one  case  as  in  the  other. 
But  there  is  no  real  difficulty  in 
either.  Who  could  worship  or 
honour  a  God  who  had  no  plan,  or 
purpose,  or  intention  in  what  he 
did?  Who  can  believe  that  the 
universe  was  formed  and  is  govern- 
ed without  design'?  Who  can  doubt 
that  what  Gxxi  does  he  always  meant 
to  do]  When,  therefore,  he  con- 
verts and  saves  a  soul,  it  is  clear 
that  he  always  intended  to  do  it. 
He  has  no  new  plan.  It  is  not  an 
after-thought  It  is  not  the  work 
of  chance.  If  I  can  find  out  any 
thing  that  God  has  done,  I  have  the 
most  certain  conviction  that  he  al- 
ways meant  to  do  it — and  this  is  all 
that  is  intended  by  the  doctrine  of 
election  or    predestination.    What 


God  does,  he  always  meant  to  do. 
What  he  permits,  he  always  meant 
to  permit.  I  may  add  further,  that 
if  it  is  right  to  do  it,  it  was  right  to 
intend  to  do  it.  If  there  is  no.  in- 
justice or  partiality  in  the  act  itself, 
there  is  no  injustice  or  partiality  in 
the  intention  to  perform  it.  If  it  is 
right  to  save  a  soul,  it  was  always 
right  to  intend  to  save  it.  If  it  is 
right  to  condemn  a  sinner  to  wo,  it 
was  right  to  intend  to  do  it.  Let  us 
then  look  at  the  thing  itself,  and  if 
that  is  not  wrong,  we  sljould  not 
blame  the  purpose  to  do  it,  however 
long  it  has  been  cherished.  IF  Unto 
the  adoption,  &c.  See  Notes,  John 
i.  12.  Rom.  viii.  15.  IT  According 
to  the  good  pleasure  of  his  will. 
The  word  rendered  "  good  pleasure" 
— (ivSoKia) — ^means  a  being  well 
pleased;  delight  in  any  thing, 
favour,  good-wUl.  Luke  ii.  14.  Phil, 
i.  15.  Comp.  Luke  xii.  32.  Then 
it  denotes  purpose,  or  will,  the  idea 
of  benevolence  being  included. 
Robinson.  Rosenmiiller  renders  the 
phrase,  "from  his  most  benignant 
decree."  The  evident  object  of  the 
apostle  is  to  state  why  God  chose 
the  heirs  of  salvation.  It  was  done 
as  it  seemed  good  to  him  in  the  cir- 
cumstances of  the  case.  It  was  not 
that  man  had  any  control  over  him, 
or  that  man  was  consulted  in  the 
determination,  or  that  it  was  based 
on  the  good  works  of  man,  real  or 
foreseen.  But  we  are  not  to  sup- 
pose that  there  were  no  good  rea- 
sons for  what  he  has  thus  done. 
Convicts  are  frequently  pardoned  by 
an  executive.  He  does  it  accord- 
ing to  his  own  will,  or  as  seems  good 
in  his  sight.  He  is  to  be  the  judge, 
and  no  one  has  a  right  to  control  him 
in  doing  it  It  may  seem  to  be  entirely 
arbitrary.  The  executive  may  not 
have  conmiunicated  the  reasons  why 
he  did  it,  either  to  those  who  are  par- 
doned, or  to  the  other  prisoners,  or 
to  any  one  else.  But  we  are  not  to 
infer  that  there  was  no  reason  for 


A.  D.  64.J 


CHAPTER  I. 


25 


6  To  the  praise  **  of  the  glory 
of  his  grace,   wherein  he  hath 

a  1  Pe.  2.  9. 


doing  it.  If  he  is  a  wise  magistrate, 
and  worthy  of  his  station,  it  is  to  be 
presumed  that  there  were  reasons 
which,  if  known,  would  be  satisfac- 
tory to  all.  But  those  reasons  he  is 
under  no  obligations  to  make  known. 
Indeed,  it  might  be  improper  that 
♦^hey  should  be  known.  Of  that  he 
IS  the  best  judge.  Meantime,  how- 
ever, we  may  see  what  would  be 
the  effect  in  those  who  were  not 
forgiven.  It  would  excite,  very 
likely,  their  hatred,  and  they  would 
charge  him  with  partiality  or  with 
tyranny.  But  they  should  remem- 
ber that  whoever  might  be  pardon- 
ed, and  on  whatever  ground  it  migbt 
be  done,  they  could  not  complain. 
They  would  suffer  no  more  than 
they  deserve.  But  what  if,  when 
the  act  of  pardon  was  made  known 
to  one  part,  it  was  offered  to  the 
others  also  on  certain  plain  and  easy 
conditions  1  Suppose  it  should  ap- 
pear that  while  the  executive  meant, 
for  wise  but  concealed  reasons,  to 
forgive  a  part,  he  had  also  deter- 
mined to  offer  forgiveness  to  all. 
And  suppose  that  they  were  in  fact 
disposed  in  the  highest  degree  to 
neglect  it,  and  that  no  inducements 
or  arguments  could  prevail  on  them 
to  accept  of  it.  Who  then  could 
blame  the  executive  1  Now  this  is 
about  the  case  in  regard  to  God,  and 
the  doctrine  of  election.  All  men 
were  guilty  and  condemned.  For 
wise  reasons,  which  God  has  not 
communicated  to  us,  he  determined 
to  bring  a  portion  at  least  of  the  hu- 
man race  to  salvation.  This  he  did 
not  intend  to  leave  to  chance  and 
hap-hazard.  He  saw  that  all  would 
of  themselves  reject  the  offer,  and 
that  unless  some  efficient  means 
were  used,  the  blood  of  the  atone- 
ment would  be  shed  in  vain.     He 


made  us    accepted*  in   the  Be 
loved : 


6  1  Pe.  2.  5. 


did  not  make  known  to  men  who  they 
were  that  he  meant  to  save,  nor  the 
reason  why  they  particularly  were 
to  be  brought  to  heaven.  Meantime 
he  meant  to  make  the  offer  univer- 
sal ;  to  make  the  terms  as  easy  as 
possible,  and  thus  to  take  away  every 
ground  of  complaint.  If  men  will 
not  accept  of  pardon ;  if  they  pre- 
fer their  sins ;  if  nothing  can  induce 
them  to  come  and  be  saved,  why 
should  they  complain]  If  the  doors 
of  a  prison  are  open,  and  the  chains 
of  the  prisoners  are  knocked  off,  and 
they  will  not  come  out,  why  should 
they  complain  that  others  are  in 
fact  willing  to  come  out  and  be 
saved]  Let  it  be  borne  in  mind 
that  the  purposes  of  God  correspond 
exactly  to  facts  as  they  actually  oc- 
cur, and  much  of  the  difficulty  is 
taken  away.  If  in  the  facts  there 
is  no  just  ground  of  complaint,  there 
can  be  none,  because  it  was  the 
intention  of  God  that  the  facts 
should  be  so. 

6.  To  the  praise  of  the  glory  of 
his  grace.  This  is  a  Hebraism,  and 
means  the  same  as  "  to  his  glorious 
grace."  The  object  was  to  excite 
thanksgiving  for  his  glorious  grace 
manifested  in  electing  love.  The 
real  tendency  of  the  doctrine  in 
minds  that  are  properly  affected,  is 
not  to  excite  opposition  to  God,  or  to 
lead  to  the  charge  of  partiality, 
tyranny,  or  severity ;  it  is  to  excite 
thankfulness  and  praise.  In  accord- 
ance with  this,  Paul  introduced  the 
statement  (ver.  3)  by  saying  that 
God  was  to  be  regarded  as  "  bless- 
ed" for  forming  and  executing 
this  plan.  The  meaning  is,  that 
the  doctrine  of  predestination  and 
election  lays  the  foundation  of  ador- 
ing gratitude  and  praise.  This  will 
appear  plain  by  a  few  considerations. 


EPHESIANS. 


fA.  D.  64. 


7  In  whom  "  we  have  redemp- 

a  He.  9.  12 ;  1  Pe.  1.  18, 19. 

(1.)  It  is  the  only  foundation  of  hope 
for  man.  If  he  were  left  to  himself, 
all  the  race  would  reject  the  offers 
of  mercy  and  would  perish.  History, 
experience,  and  the  Bible  alike  de- 
monstrate this.  (2.)  All  the  ,joys 
which  any  of  the  human  race  have, 
are  to  be  traced  to  the  purpose  of 
God  to  bestow  them.  Man  has  no 
power  of  originating-  any  of  them, 
and  if  God  had  not  intended  to  con- 
fer them,  none  of  them  would  have 
been  possessed.  (3.)  All  these  fa- 
vours are  conferred  on  those  who 
had  no  claim  oil  God.  The  Chris- 
tain  who  is  pardoned  had  no  fclaim 
on  God  for  pardon ;  he  who  is  ad- 
mitted to  heaven  could  urge  no 
claim  for  such  a  privilege  and 
honour ;  he  who  enjoys  comfort  and 
peace  in  the  hour  of  death,  enjoys 
it  only  through  the  glorious  grace 
of  God.  (4.)  All  that  is  done  by 
election  is  fitted  to  excite  praise. 
Election  is  to  life,  and  pardon,  and 
holiness,  and  heaven.  But  why 
should  not  a  man  praise  God  for  these 
things!  God  chooses  men  to  be  holy, 
not  sinful ;  to  be  happy,  not  misera- 
ble ;  to  be  pure,  not  impure ;  to  be 
saved,  not  to  be  lost.  For  these 
things  he  should  be  praised.  He 
should  be  praised  that  he  has  not 
left  the  whole  race  to  wander  away 
and  die.  Had  he  chosen  but  one  to 
eternal  life,  that  one  should  praise 
him,  and  all  the  holy  universe  should 
join  in  the  praise.  Should  he  now 
see  it  to  be  consistent  to  choose  but 
one  of  the  fallen  spirits,  and  to  make 
him  pure,  and  to  readmit  him  to 
heaven,  that  one  spirit  would  have 
occasion  for  eternal  thanks,  and  all 
heaven  might  join  in  his  praises. 
How  much  more  is  praise  due  to 
him,  when  the  number  chosen  is  not 
one,  or  a  few,  but  when  millions 
which  no  man  can  number,  shall  be 
found  to  be  chosen  to  life.    Rev.  vii. 


tion  through  his  blood,  the  forgive- 


9.  (5.)  The  doctrine  of  predestina- 
tion to  life  has  added  no  pang  of 
sorrow  to  any  one  of  the  human 
race.  It  has  made  millions  happy 
who  would  not  otherwise  have  been, 
but  not  one  miserable.  It  is  not  a 
choice  to  sorrow,  it  is  a  choice  to 
joy  and  peace.  (6.)  No  one  has 
a  right  to  complain  of  it.  Those 
who  are  chosen  assuredly  should 
not  complau\  of  the  grace  which  has 
made  them  what  they  are,  and  which 
is  the  foundation  of  all  their  hopes. 
And  they  who  are  not  chosen,  have 
no  right  to  complain ;  for  (a)  they 
have  no  claim  to  life.  (6)  They  are 
in  fact  unwilling  to  come.  They 
have  no  desire  to  be  Christians  and 
to  be  saved.  Nothing  can  induce 
them  to  forsake  their  sins  and  come 
to  the  Saviour.  Why  then  should 
they  complain  if  others  are  in  fact 
willing  to  be  saved  ]  Why  should 
a  man  complain  for  being  left  to  take 
his  own  course,  and  to  walk  in  his 
own  way?  Mysterious,  therefore, 
as  is  the  doctrine  of  predestination ; 
and  fearful  and  inscrutable  as  it  is 
in  some  of  its  aspects,  yet,  in  a  just 
view  of  it,  it  is  fitted  to  excite  the 
highest  expressions  of  thanksgiving, 
and  to  exalt  God  in  the  apprehen- 
sion of  man.  He  who  has  been  re- 
deemed and  saved  by  the  love  ot 
God;  who  has  been  pardoned  and 
made  pure  by  mercy ;  on  whom  the 
eye  of  compassion  has  been  tenderly 
fixed,  and  for  whom  the  Son  of  God 
has  died,  has  abundant  cause  for 
thanksgiving  and  praise.  TI  Where- 
in he  hath  made  us  accepted. 
Has  regarded  us  as  the  objects  of 
favour  and  complacency,  if  In  the 
Beloved.  In  the  Lord  Jesus  Christ> 
the  well-beloved  Son  of  God.  Notes, 
Matt.  iii.  17.  He  has  chosen  us  in 
him,  and  it  is  through  him  that  these 
mercies  have  been  conferred  on  us. 
7.  In  whom  we  have  redemption. 


A.  D.  64.J 


CHAPTER  1. 


27 


ness   of    sins,   according   to   the 
riches  of  his  grace  ; 

8  Wherein  he  hath  abounded 


On  the  meaning  of  the  word  here 
rendered  redemption — (airoXvTpu)ais) 
' — See  Notes  on  Rom.  iii.  24.  The 
word  here,  as  there,  denotes  that  de- 
Uverance  from  sin  and  from  the  evil 
consequences  of  sin,  which  has  been 
procured  by  the  atonement  made  by 
the  Lord  Jesus  Christ.  This  verse 
is  one  of  the  passages  which  prove 
conclusively  that  the  apostle  here 
does  not  refer  to  nations  and  to  na- 
tional privileges.  Of  what  nation 
could  it  be  said  that  it  had  "re- 
demption through  the  blood  of  Je- 
sus, even  the  forgiveness  of  sins  1" 
IT  Through  his  blood.  By  means  of 
the  atonement  which  he  has  made. 
See  this  phrase  fully  explained  in 
the  Notes  on  Rom.  iii.  25.  ^  The 
forgiveness  of  sins.  We  obtain 
ihrough  his  blood,  or  through  the 
atonement  which  he  has  made,  the 
forgiveness  of  sins.  We  are  not  to 
suppose  that  this  is  all  the  benefit 
which  we  receive  from  his  death,  or 
that  this  is  all  that  constitutes  re- 
demption. It  is  the  main,  and  per- 
haps the  most  important  thing.  But 
we  also  obtain  the  hope  of  heaven, 
the  influences  of  the  Hftly  Spirit, 
grace  to  guide  us  and  to  support  us 
in  trial,  peace  in  death,  and  perhaps 
many  more  benefits.  Still /or^tre- 
ness  is  so  prominent  and  important, 
that  the  apostle  has  mentioned  that 
as  if  it  were  all.  ^  According  to 
the  riches  of  his  grace.  According 
to  his  rich  grace.  See  a  similar 
phrase  explained  in  the  Notes  on 
Rom.  ii.  4.  The  word  riches,  in 
the  form  in  which  it  is  used  here, 
occurs  also  in  several  other  places 
in  this  epistle.  Ch.  i.  18 ;  ii.  7 ;  iii. 
8.  16.  It  is  what  Paley  (Horte 
Paul.)  calls  "a  cant  phrase,"  and 
occurs  often  in  the  writings  of  Paul. 
See  Rom.  ii.  4;  ix.  23;  xi.  12.  33. 
Phil,  iv   19.     Cdl.  i.  27;  ii.  2.    It 


toward  us  in  all  wisdom  and  pru- 
dence ; 

9  Having  made  known  unto 

is  not  found  in  any  of  the  other 
writings  of  the  New  Testament, 
except  once  in  a  sense  somewhat 
similar,  in  James  (ii.  5),  "  Hath  not 
God  chosen  the  poor  of  this  world 
rich  in  faith,"  and  Dr.  Paley  from 
this  fact  has  constructed  an  argu- 
ment to  prove  that  this  epistle  was 
written  by  Paul.  It  is  peculiar  to 
him,  and  marks  his  style  in  a  man- 
ner which  cannot  be  mistaken.  An 
impostor,  or  a  forger  of  the  epistle, 
would  not  have  thought  of  intro- 
ducing it,  and  yet  it  is  just  such  a 
phrase  as  would  naturally  be  used 
by  Paul. 

8.  Wherein  he  hath  abounded. 
Which  he  has  liberally  manifested 
to  us.  This  grace  has  not  been 
stinted  and  confined,  but  has  been 
liberal  and  abundant.  %  In  all  wis- 
dom. That  is,  he  has  evinced  great 
wisdom  in  the  plan  of  salvation; 
wisdom  in  so  saving  men  as  to  se- 
cure the  honour  of  his  own  law,  and 
in  devising  a  scheme  that  was  emi- 
nently adapted  to  save  men.  Set 
Notes  on  1  Cor.  i.  24.  ^  And  pru- 
dence. The  word  here  used  {(ppov^ais) 
means  understanding,  thinking,  pru- 
dence. The  meaning  here  is,  that, 
so  to  speak,  God  had  evinced  great 
intelligence  in  the  plan  of  salvation. 
There  was  ample  proof  of  mind  and 
of  thought.  It  was  adapted  to  the 
end  in  view.  It  was  far-seeing; 
skilfully  arranged;  and  carefully 
formed.  The  sense  of  the  whole  is, 
that  there  was  a  wise  design  run- 
ning through  the  whole  plan,  and 
abounding  in  it  in  an  eminent  de- 
gree. 

-9.  Having  made  known  to  us  the 
mystery  of  his  will.  The  word 
mystery  {nvrr/jpiov)  means  literally 
something  into  which  one  must  be 
initiated  before  it  is  fully  known 
(from  fiviw,  to  initiate,  to  instruct) ; 


28 


EPHESIANS. 


[A.  D.  64 


us  the  mystery  of  his  will,  ac- 
cording to  his  good  pleasure  which 
he  hath**  purposed  in  himself: 


a  2  Ti.  1.  9. 


and  then  any  thing  which  is  con- 
cealed or  hidden.  We  commonly 
use  the  word  to  denote  that  which 
is  above  our  comprehension  or  unin- 
telligible. But  this  is  never  the 
meaning  of  the  word  in  the  New 
Testament.  It  means  there  some  doc- 
trine or  fact  which  has  been  con- 
cealed, or  which  has  not  before  been 
fully  revealed,  or  which  has  been 
set  forth  only  by  figures  and  sym- 
bols. When  the  doctrine  is  made 
known,  it  may  be  as  clear  and  plain 
as  any  other.  Such  was  the  doc- 
trine that  God  meant  to  call  the 
Gentiles,  which  was  long  concealed, 
at  least  in  part,  and  which  was  not 
fully  made  known  until  the  Saviour 
came,  and  which  had  been  till  that 
time  a  mystery — a  concealed  truth 
— though  when  it  was  revealed,  there 
was  nothing  incomprehensible  in  it. 
Thus  in  Col.  i.  26,  "The  mystery 
which  hath  been  hid  from  ages  and 
from  generations,  but  now  is  made 
manifest  to  his  saints."  So  it  was 
in  regard  to  the  doctrine  of  election. 
It  was  a  mystery  until  it  was  made 
known  by  the  actual  conversion  of 
those  whom  God  had  chosen.  So  in 
regard  to  the  incarnation  of  the  Re- 
deemer ;  the  atonement ;  the  whole 
plan  of  salvation.  Over  all  these 
great  points  there  was  a  veil  thrown, 
and  men  did  not  understand  them 
until  God  revealed  them.  When 
they  were  revealed,  the  mystery 
was  removed,  and  men  were  able  to 
see  clearly  the  manifestation  of  the 
will  of  God.  ^  Which  he  hath  pur- 
posed in  himself.  Without  foreign 
aid  or  counsel.  IJis  purposes  origi- 
nated in  his  own  mind,  and  were 
concealed  until  he  chose  to  ma^ke 
them  known.  See  2  Tim.  i.  9. 
10.    That    in    the    dispensation. 


10  That  in  the  dispensation  of 
the  fulness  of  times,  he  might  ga- 
ther together  in  one  all  thincrs  in 


The  word  here  rendered  '  dispensa- 
tion,' olKovojjLia,  means  properly  the 
management  of  household  affairs. 
Then  it  means  stewardship  or  ad- 
ministration;  a  dispensation  or  ar- 
rangement of  things :  a  scheme  or 
plan.  The  meaning  here  is,  that 
this  plan  was  formed  in  order  {ds) 
or  u7ito  this  end,  that  in  the  full  ar- 
rangement of  times,  or  in  the  ar- 
rangements completing  the  filling 
up  of  t)ie  times,  God  might  gather 
together  in  one  all  things.  Tindal 
renders  it,  "to  have  it  declared 
when  the  time  was  full  come,"  &c. 
^  The  fulness  of  times.  When 
the  times  were  fiilly  completed; 
when  all  the  periods  should  have 
passed  by  which  he  had  prescribed, 
or  judged  necessary  to  the  comple- 
tion of  the  object.  The  period  re- 
ferred to  here  is  that  when  all 
things  shall  be  gathered  together  in 
the  Redeemer  at  the  winding  up  of 
human  affairs,  or  the  consummation 
of  all  things.  The  arrangement 
was  made  with  reference  to  that, 
and  embraced  all  things  which  con- 
duced to  that.  The  plan  stretched 
from  before  '  the  foundation  of  the 
world'  to  the  period  when  all  times 
should  be  completed ;  and  of  course 
all  the  events  occurring  in  that  ui- 
termediate  period  were  embraced  in 
the  plan.  ^  He  might  gather  to- 
gether in  one.  The  word  here  used 
— avaK£(pa'Xai6(t) — meaus  literally,  to 
sum  up,  to  recapitulate,  as  an  orator 
does  at  the  close  of  his  discourse.  It 
is  from  Kt<pa\Yi,  the  head ;  or  KtcpaXaiov^ 
the  sum,  the  chief  thing,  the  main 
pomt.  In  the  New  Testament,  the 
word  means  to  collect  under  one 
head,  or  to  comprehend  several 
thmgs  under  one.  Rom.  xiii.  9.' 
"It   is   briefly  comprehended,  i.  e. 


A.  D.  64.]  CHAPTER  L 

Christ,  both  which  are  in  '  heaven 

»  the  heavens. 


summed  up  under  this  one  precept," 
sc,  love.  In  the  passage  before  us, 
it  means  that  God  would  sum  up,  or 
comprehend  all  things  in  heaven 
and  earth  through  the  Christian  dis- 
pensation ;  he  would  make  one  em- 
pire, under  one  head,  with  common 
feelings,  and  under  the  same  laws. 
The  reference  is  to  the  unity  which 
will  hereafter  exist  in  the  kingdom 
of  God,  when  all  his  friends  on  earth 
and  in  heaven  shall  be  united,  and 
all  shall  have  a  common  head.  Now 
there  is  alienation.  The  earth  has 
been  separated  from  other  worlds  by 
rebellion.  It  has  gone  off  into  apos- 
tasy and  sin.  It  refuses  to  acknow- 
ledge the  Great  Head  to  which  other 
worlds  are  subject,  and  the  object  is 
to  restore  it  to  its  proper  place,  so 
that  there  shall  be  one  great  and 
united  kingdom.  %  All  things,  rd 
jtavTd.  It  is  remarkable  that  Paul 
has  here  used  a  word  which  is  m 
the  neuter  gender.  It  is  not  all  per- 
sons, all  angels,  or  all  men,  or  all 
the  elect,  but  all  things.  Bloom- 
field  and  others  suppose  that  persons 
are  meant^  and  that  the  phrase  is 
used  for  tovs  ndvTeg.  But  it  seems  to 
me  that  Paul  did  not  use  this  word 
without  design.  All  things  are 
placed  under  Christ,  (ver.  22.  Matt, 
xxviii.  18,)  and  the  design  of  God 
is  to  restore  harmony  in  the  universe. 
Sin  has  produced  disorder  not  only 
in  mind,  but  in  matter.  The  world 
is  disarranged.  The  effects  of  trans- 
gression are  seen  everywhere  ;  and 
the  object  of  the  plan  of  redemp- 
tion is  to  put  things  on  their  pris- 
tine footing,  and  restore  them  as 
they  were  at  first.  Every  thing  is, 
therefore,  put  under  the  Lord  Jesus, 
and  all  things  are  to  be  brought 
under  his  control,  so  as  to  constitute 
one  vast  harmonious  empire.  The 
amount  of  the  declaration  here  is, 
that  there  is  hereafter  to  be  one 
3* 


and  which  are  on  earth :  even  m 
him, 


kingdom,  in  which  there  shall  be  no 
jar  or  alienation;  that  the  now 
separated  kingdoms  of  heaven  and 
earth  shall  be  united  under  one  head, 
and  that  henceforward  all  shall  be 
harmony  and  love.  The  tilings 
which  are  to  be  united  in  Christ, 
are  those  which  are  "  in  heaven  and 
which  are  on  earth."  Nothing  is 
said  of  hell.  Of  course  this  passage 
cannot  teach  the  doctrine  of  univer- 
sal salvation,  since  there  is  one 
world  which  is  not  to  have  a  part  in 
this  ultimate  union.  ^  In  Christ. 
By  means  of  Christ,  or  under  him, 
as  the  great  head  and  kuig.  He  is 
to  be  the  great  agent  in  effecting 
this,  and  he  is  to  preside  over  this 
united  kingdom.  In  accordance  with 
this  view  the  heavenly  inhabitants, 
the  angels  as  well  as  the  redeemed, 
are  uniformly  represented  as  uniting 
in  the  same  worship,  and  as  acknow- 
ledging the  Redeemer  as  their  com- 
mon head  and  king.  Rev.  v.  9,  10, 
11,  12.  ^  Both  which  are  in  heaven. 
Marg.  as  in  Gr.,  in  the  heavens. 
Many  different  opinions  have  been 
formed  of  the  meaning  of  this  ex- 
pression. Some  suppose  it  to  mean 
the  saints  in  heaven,  who  died  be- 
fore the  coming  of  the  Saviour ;  and 
some  that  it  refers  to  the  Jews,  de- 
signated as  the  heavenly  people,  in  , 
contradistinction  from  the  Gentiles, 
as  having  nothing  divine  and  heaven- 
ly in  them,  and  as  being  of  the  earth. 
The  more  simple  and  obvious  inter- 
pretation is,  however,  without  doubt, 
the  correct  one,  and  this  is  to  sup- 
pose that  it  refers  to  the  holy  inha- 
bitants of  other  worlds.  TJie  object 
of  the  plan  of  salvation  is  to  prcv- 
duce  a  harmony  between  them  and 
the  redeemed  on  earth,  or  to  produce 
out  of  all,  one  great  ar.d  united 
kingdom.  In  doing  this,  it  is  not 
necessary  to  suppose  that  any  change 
is  to  be  produced  in  the  inhabitants 


so 


EPHESIANS. 


[A.  D.  64. 


11  In  whom  also  we  have  ob- 


of  heaven.  All  the  change  is  to  oc- 
cur among-  those  on  earth,  and  the 
object,  is  to  make  out  of  all,  one 
harmonious  and  glorious  empire. 
y^  And  which  are  on  earth.  The  re- 
deemed on  earth.  The  object  is  to 
bring  them  into  harmony  with  the 
inhabitants  of  heaven.  This  is  the 
great  object  proposed  by  the  plan 
of  salvation.  It  is  to  found  one 
glorious  and  eternal  kingdom,  that 
shall  comprehend  all  holy  beings  on 
earth  and  all  in  heaven.  There  is 
now  discord  and  disunion.  Man  is 
separated  from  God,  and  from  all 
holy  beings.  Between  him  and  every 
holy  being  there  is  by  nature  dis- 
cord and  alienation.  Unrenewed 
man  has  no  sympathy  with  the  feel- 
ings and  work  of  the  angels;  no 
love  for  their  employment ;  no  desire 
to  be  associated  with  them.  No- 
thing can  be  more  unlike  than  the 
customs,  feelmgs,  laws,  and  habits 
which  prevail  on  earth,  from  those 
which  prevail  in  heaven.  But  the 
object  of  the  plan  of  salvation  is  to 
restore  harmony  to  those  alienated 
communities,  and  produce  eternal 
concord  and  love.  Learn  hence, 
(1.)  The  greatness  and  glory  of  the 
plan  of  salvation.  It  is  no  trifling 
undertaking  to  reconcile  worlds,  and 
of  such  discordant  materials  to  found 
one  great  and  glorious  and  eternal 
empire.  (2.)  The  reason  of  the  in- 
terest which  angels  feel  in  the  plan 
of  redemption.  1  Peter  i.  12.  They 
are  deeply  concerned  in  the  redemp- 
tion of  those  who,  with  them,  are  to 
constitute  that  great  kingdom  which 
is  to  be  eternal.  Without  envy  at 
the  happiness  of  others ;  without  any 
feeling  that  the  accession  of  others 
will  diminish  their  felicity  or  glory, 
they  wait  to  hail  the  coming  of 
others,  and  rejoice  to  receive  even 
one  who  comes  to  be  united 
<o  their  number.      (3.)  This  plan 


tained  an  inheritance, "  being  pre- 

a  Ac.  20.  32. 


was  worthy  of  the  efforts  of  the  Son 
of  God.  To  restore  harmony  in 
heaven  and  earth;  to  prevent  the 
evils  of  alienation  and  discord;  to 
rear  one  immense  and  glorious  king- 
dom, was  an  object  worthy  the  in- 
carnation of  the  Son  of  God.  (4.) 
The  glory  of  the  Redeemer.  He  is 
to  be  exalted  as  the  Head  of  this 
united  and  ever-glorious  kingdom, 
and  all  the  redeemed  on  earth  and 
the  angelic  hosts  shall  acknowledge 
him  as  their  common  Sovereign  and 
Head.  (5.)  This  is  the  greatest  and 
most  important  enterprise  on  earth. 
It  should  engage  every  heart,  and 
enlist  the  powers  of  every  soul.  It 
should  be  the  earnest  desire  of  all  to 
swell  the  numbers  of  those  who  shall 
constitute  this  united  and  ever-glo- 
rious kingdom,  and  to  bring  as  many 
as  possible  of  the  human  race  into 
union  with  the  holy  inhabitants  of 
the  other  world. 

11.  In  whom  also  we  have  obtained 
an  inheritance.  We  who  are  Chris- 
tians. Most  commentators  suppose 
that  by  the  word  "  we"  the  Jews 
particularly  are  intended,  and  that 
it  stands  in  contradistinction  from 
"  ye,"  as  referring  to  the  Gentiles, 
in  ver.  13.  This  construction,  they 
suppose,  is  demanded  by  the  nature 
of  the  passage.  The  meaning  may 
then  be,  that  the  Jews  who  were 
believers  had  Jirst  obtained  a  part 
in  the  plan  of  redemption,  as  the 
offer  was  first  made  to  them,  and 
then  that  the  same  favour  was  con- 
ferred also  on  the  Gentiles.  Or 
it  may  refer  to  those  who  had 
been  first  converted,  without  par- 
ticular reference  to  the  fact  that 
they  were  Jews;  and  the  refer- 
ence may  be  to  the  apostle  and 
his  fellow-labourers-  This  seems 
to  me  to  be  the  correct  inter- 
pretation. '  We  the  ministers  of 
religion    first    believed,  and    have 


A.  D.  64.] 


CHAPTER  I.  • 


81 


destinated  according  to  the  pur- 
pose  of  him  who   worketh    all 


obtained  an  inheritance  in  the  hopes 
of  Christians,  that  we  should  be  to 
the  praise  of  God's  glory  ;  and  you 
also,  after  hearing  the  word  of 
truth,  believed.'  Ver.  13.  The  word 
which  is  rendered  "obtained  our 
inheritance"  —  K\vp6w  —  means  lite- 
rally to  acquire  by  lot,  and  then  to 
obtain,  to  receive.  Here  it  means 
that  they  had  received  the  favour 
of  being  to  the  praise  of  his  glory 
for  having  first  trusted  in  the  Lord 
Jesus.  ^  Being  predestinated.  Ver. 
5.  1[  According  to  the  purpose. 
On  the  meaning  of  the  word  pur- 
pose,  see  Notes,  Rom.  viii.  28. 
"^  Of  Mm  who  worketh  all  things.  Of 
God,  the  universal  agent.  The  af- 
firmation here  is  not  merely  that  God 
accomplishes  the  designs  of  salvation 
according  to  the  counsel  of  his  own 
will,  but  that  he  does  everything. 
His  agency  is  not  confined  to  one 
thing,  or  to  one  class  of  objects. 
Every  object  and  event  is  under  his 
control,  and  is  in  accordance  with 
his  eternal  plan.  The  word  rendered 
worketh — evepym — means  to  work,  to 
be  active,  to  produce,  Eph.  i.  20. 
Gal.  ii.  8.  Phil.  ii.  13.  A  univer- 
sal agency  is  ascribed  to  him. 
"  The  same  God  which  worketh  all 
in  all."  1  Cor.  xii.  6.  He  has  an 
agency  m  causing  the  emotions  of  our 
hearts.  "  God,  who  worketh  in  you 
both  to  will  and  to  do  of  his  good 
pleasure."  Phil.  ii.  13.  He  has  an 
agency  in  distributing  to  men  their 
various  allotments  and  endowments. 
*'  All  these  worketh  that  one  and  the 
self-same  Spirit,  dividing  to  every 
man  severally  as  he  will."  1  Cor. 
xii.  11.  The  agency  of  God  is  seen 
everywhere.  Every  leaf,  flower, 
rose-bud,  spire  of  grass ;  every  sun- 
beam, and  every  flash  of  lightning ; 
every  cataract  and  every  torrent,  all 
Jeclare  his  agency ;  and  there  is  not 
an  object  that  we  see  that  does  not 


thmgs  after  the  counsel  of  his  own 
will; 


bespeak  the  control  of  an  All-present 
God.  It  would  be  impossible  to  afiirra 
more  explicitly  that  God's  agency  is 
universal,  than  Paul  does  in  the 
passage  before  us.  He  does  not  at- 
tempt to  prove  it.  It  is  one  of  those 
points  on  which  he  does  not  deem  it 
necessary  to  pause  and  reason,  but 
which  may  be  regarded  as  a  con- 
ceded point  in  the  discussion  of  other 
topics,  and  which  may  be  employed 
without  hesitation  in  their  illustra- 
tion. Paul  does  not  state  the  mode 
in  which  this  is  done.  He  affirms 
merely  the  fact.  He  does  not  say 
that  he  compels  men,  or  that  he 
overbears  them  by  mere  physical 
force.  His  agency  he  affirms  to  be 
universal;  but  it  is  undoubtedly  in 
accordance  with  the  nature  of  the 
object,  and  with  the  laws  which  he 
has  impressed  on  them.  His  agency 
in  the  work  of  creation  was  absolute 
and  entire ;  for  there  was  nothing  to 
act  on,  and  no  established  laws  to  be 
observed.  Over  the  mineral  kingdom 
his  control  must  also  be  entire,  yet  in 
accordance  with  the  laws  which  he 
has  impressed  on  matter.  The  crys- 
tal and  the  snow  are  formed  by  his 
agency ;  but  it  is  in  accordance  with 
the  laws  which  he  has  been  pleased 
to  appoint.  So  in  the  vegetable 
world  his  agency  is  everywhere 
seen ;  but  the  lily  and  the  rose  blos- 
som in  accordance  with  uniform 
laws,  and  not  in  an  arbitrary  manner. 
So  in  the  animal  kingdom.  God 
gives  sensibility  to  the  nerve,  and 
excitability  and  power  to  the  mus- 
cle. He  causes  the  lungs  to  heave, 
and  the  arteries  and  veins  to  bear 
the  blood  along  the  channels  of  life ; 
but  it  is  not  in  an  arbitrary  manner. 
It  is  in  accordance  with  the  laws 
which  he  lias  ordained  and  he  never 
disregards  in  his  agency  over  these 
kingdoms.  So  in  his  government  of 
mind.    He    "works"    everywhere. 


EPHESIANS. 


[A.  D.  64 


13  That  we  should  he  to  the 


But  he  does  it  in  accordance  with 
the  laws  of  mind.  His  agency  is 
not  exactly  of  the  same  kind  on  the 
rose-bud  that  it  is  on  the  diamond, 
nor  on  the  nerve  that  it  is  on  the 
rose-bud,  nor  on  the  heart  and  will 
that  it  is  on  the  nerve.  In  all  these 
things  he  consults  the  laws  which 
he  has  impressed  on  them ;  and  as 
he  chooses  that  the  nerve  should  be 
affected  in  accordance  with  its  laws 
and  properties,  so  it  is  with  mind. 
God  does  not  violate  its  laws.  Mind 
is  free.  It  is  influenced  by  truth 
and  motives.  It  has  a  sense  of  right 
and  wrong.  And  there  is  no  more 
reason  to  suppose  that  God  disre- 
gards these  laws  of  mind  in  control- 
ling the  intellect  and  the  heart,  than 
there  is  that  he  disregards  the  laws 
of  crystallization  in  the  formation 
of  tiie  ice,  or  of  gravitation  in  the 
movements  of  the  heavenly  bodies. 
The  general  doctrine  is,  that  God 
works  in  all  things,  and  controls  all ; 
but  that  his  agency  everywhere  is  in 
accordance  with  the  laws  and  nature 
of  that  part  of  his  kingdom  where 
it  is  exerted.  By  this  simple  prin- 
ciple we  may  secure  the  two  great 
points  which  it  is  desirable  to  secure 
on  this  subject,  (1.)  the  doctrine  of 
the  universal  agency  of  God ;  and 
(2.)  the  doctrine  of  the  freedom  and 
responsibility  of  man.  ^  After  the 
counsel  of  his  own  will.  Not  by 
consulting  his  creatures,  or  conform- 
ing to  their  views,  but  by  his  own 
views  of  what  is  proper  and  right. 
We  are  not  to  suppose  that  this  is 
by  mere  will,  as  if  it  were  arbitrary, 
or  that  he  determines  anything  with- 
out good  reason.  The  meaning  is, 
that  his  purpose  is  determined  by 
what  he  views  to  be  right,  and  with- 
out consulting  his  creatures  or  con- 
forming to  their  views.  His  dealings 
often  seem  to  us  to  be  arbitrary. 


praise   of  his   glory  who    first 
trusted  in  Christ. 

»  or,  hoped. 

We  are  incapable  of  perceiving  the 
reasons  of  what  he  does.  He  makes 
those  his  friends  who  we  should 
have  supposed  would  have  been  the 
last  to  have  become  Christians.  He 
leaves  those  who  seem  to  us  to  be 
on  the  borders  of  the  kingdom,  and 
they  remain  unmoved  and  unaffect- 
ed. But  we  are  not  thence  to 
suppose  that  he  is  arbitrary.  In 
every  instance,  we  are  to  believe 
that  there  is  a  good  reason  for  what 
he  does,  and  one  which  we  may  be 
permitted  yet  to  see,  and  in  which 
we  shall  wholly  acquiesce.  The 
phrase  "  counsel  of  his  own  will"  is 
remarkable.  It  is  designed  to  ex- 
press in  the  strongest  manner  the 
fact  that  it  is  not  by  human  counsel 
or  advice.  The  word  "counsel" — 
jSouXjy — means  a  council  or  senate, - 
then  a  determination,  purpose,  or  de- 
cree. See  Rob.  Lex.  Here  it  means 
that  his  determination  was  formed 
by  his  own  will,  and  not  by  human 
reasoning.  Still,  his  will  in  the  case 
may  not  have  been  arbitrary.  When 
it  is  said  of  man  that  he  forms  his 
own  purposes,  and  acts  according  to 
his  own  will,  we  are  not  to  infei 
that  he  acts  without  reason.  He 
may  have  the  highest  and  best  rea- 
sons for  what  he  does,  but  he  does 
not  choose  to  make  them  known  to 
others,  or  to  consult  others.  So  it 
may  be  of  God,  and  so  we  should 
presume  it  to  be.  It  may  be  added, 
that  we  ought  to  have  such  confi- 
dence in  him  as  to  believe  that  he 
will  do  all  thuigs  well.  The  best 
possible  evidence  that  anything  is 
done  in  perfect  wisdom  and  goodness, 
is  the  fact  that  God  does  it.  When 
we  have  ascertained  that,  we  should 
be  satisfied  that  all  is  right. 

12.  That  we  should  be  to  the 
praise  of  his  glory.  Should  be  the 
occasion  or  the  means  r  f  celebrating 


A.  D  64.J 


CHAPTER  I. 


33 


13  In  whom  ye  also  trusted^ 
after  that  ye  heard  «  the  word  of 
truth,  the  gospel  of  your  salvation : 


a  Ro.  10.  17. 


his  glory ;  or  that  praise  should  be 
ascribed  to  him  as  the  result  of  our 
Balvation.  ^  Who  first  trusted  in 
Chiist.  Marg.,  hoped.  This  is  in 
accordance  with  the  original.  The 
foundation  of  their  hope  was  the 
Saviour.  Some  suppose  that  the 
apostle  here  refers  to  the  Jews  who 
were  converted  before  the  gospel 
was  preached  extensively  to  the 
Gentiles.  The  reason  for  this  opi- 
nion is,  that  in  the  following  verse 
he  contrasts  those  to  whom  he  here 
refers  with  others  whom  he  was  ad- 
dressing. But  it  may  be  that  by  the 
word  "we"  in  vs.  11,  12,  he  refers 
to  himself  and  to  his  fellow-labourers 
who  had  first  hoped  in  the  Saviour, 
and  had  then  gone  and  proclaimed 
the  message  to  others.  See  Notes 
on  ver.  11.  They j^rs<  believed,  and 
then  preached  to  others;  and  they 
also  believed,  and  became  partakers 
of  the  same  privileges. 

13.  In  whom  ye  also  trusted.  This 
stands  in  contrast  with  those  who 
had  first  embraced  the  gospel. — 
%  Heard  the  word  of  truth.  The  gos- 
pel ;  called  the  word  or  message  of 
truth,  the  word  of  God,  &c.  See 
Rom.  X.  17.  The  phrase  '  the  word 
of  truth'  means*' the  true  word  or 
message.'  It  was  a  message  un- 
mixed with  Jewish  traditions  or  Gen- 
tile philosophy.  If  The  gospel  of 
your  salvation.  The  gospel  bringing 
salvation  to  you.  %  In  whom  also. 
In  the  Lord  Jesus.  A  little  different 
translation  of  this  verse  will  convey 
more  clearly  its  meaning.  '  In  whom 
also,  ye,  having  heard  the  word  of 
truth  (the  gospel  of  your  salvation), 
in  whom  having  also  believed,  ye 
were  sealed,'  «fec.  The  sealing  was 
the  result  of  believmg,  and  that  was 
the  result  of  hearmg  the  gospel. 
Comp.  Rom.  x.  14,  15.     Tf  Ye  were 


in  whom  also,  after  that  ye  be- 
hoved, ye  were  sealed  *  with  thai 
holy  Spirit  of  promise. 


b  2  Co.  1.22. 


sealed.  On  the  meaning  of  the  word 
seal,  see  Notes  on  "John  iii.  33 ;  vi. 
27.  On  the  phrase  '  ye  were  sealed,' 
see  Notes  on  2  Cor.  i.  22.  ^  With 
that  holy  Spirit  of  promise.  With 
the  Holy  Spirit  that  was  promised. 
See  John  xvi.  7 — 11. 13;  xv.26;  xiv. 
16, 17.  It  is  not  improbable,  I  think, 
that  the  apostle  here  refers  particu- 
larly to  the  occurrence  of  which  we 
have  a  record  in  Acts  xix.  1 — 6. 
Paul,  it  is  there  said,  having  passed 
through  the  upper  provinces  of  Asia 
Minor,  came  to  Ephesus.  He  found 
certain  persons  who  were  the  disci- 
ples of  John,  and  he  asked  them  if 
they  had  received  the  Holy  Ghost 
since  they  "  believed,"  ver.  2.  They 
replied  that  they  had  not  heard  whe- 
ther there  was  any  Holy  Ghost,  and 
that  they  had  been  baptized  unto 
John's  baptism.  Paul  taught  them 
the  true  nature  of  the  baptism  of 
John ;  explained  to  them  the  chris- 
tian system;  and  they  were  bap- 
tized in  the  name  of  the  Lord  Jesus, 
and  "the  Holy  Ghost  came  upon 
them,  and  they  spake  with  tongues, 
and  prophesied."  They  were  thus 
sealed  by  the  Holy  Spirit  of  promise, 
'•after  they  had  believed'  (Eph.  i. 
13)  ;  they  had  the  full  evidence  of 
the  favour  of  God  in  the  descent  of 
the  promised  Holy  Spirit,  and  in  his 
miraculous  influences.  If  this  be 
the  true  interpretation,  it  constitutes 
a  striking  coincidence  between  the 
epistle  and  the  Acts,  of  sucji  a  na- 
ture as  constitute  tlie  arguments  in 
Paley's  Hora  Paulin<B  (though  he 
has  not  referred  to  this),  which 
shows  that  the  epistle  was  not 
forged.  The  circumstance  is  such 
that  it  would  not  have  been  alluded 
to  in  this  manner  by  one  who  should 
for^e  the  epistle ;  and  the  mention 
of  It  in  the  epistle  is  so  slight,  tliat 


84 


EPHESIANS. 


lA.  D.  64. 


14  Which  is  the  earnest "  of 
our  inheritance,  until  the  redemp- 
tion *  of  the  purchased  "  posses- 
sion, unto  the  '^  praise  of  his  glory. 


a  2  Co.  5. 5. 

c  Ac.  20.  28. 


Z>  Ro.  8.  23. 
d  ver.  6,  12. 


no  one,  from  the  account  there, 
would  think  of  forging  the  account 
in  the  Acts.  The  coincidence  is 
just  such  as  would  occur  on  the 
supposition  that  the  transaction  ac- 
tually occurred,  and  that  both  the 
Acts  and  the  epistle  are  genuine. 
At  the  same  time,  there  is  a  sealing 
of  the  Holy  Spirit  which  is  common 
to  all  Christians.  See  the  Notes 
referred  to  on  2  Cor.  i.  22. 

14.  Which  is  the  earnest  of  our 
inheritance.  On  the  meanmg  of 
this,  see  Notes  on  2  Cor.  i.  22. 
f^  Until  the  redemption.  See  Notes 
on  Rom.  viii.  23.  The  meaning  here 
is,  we  have  the  Holy  Spirit  as  the 
pledge  that  that  shall  be  ours,  and 
the  Holy  Spirit  will  be  imparted  to 
us  until  we  enter  on  that  inherit- 
ance. ^  Of  the  purchased  posses- 
sion. Heaven,  purchased  for  us  by 
the  death  of  the  Redeemer.  The 
word  here  used — rrcpnroivaig — occurs 
in  the  followmg  places  in  the  New 
Testament :  1  Thess.  v.  9,  rendered 
"to  obtain  salvation;"  2  Thess.  ii. 
14,  "to  the  pbtaining  of  the  glory 
of  the  Lord;"  Heb.  x.  39,  "to  the 


savinsr  of  the  soul ;"  1  Pet.  ii. 


9, 


"  a  peculiar  people  ;"  literally,  .  a 
people  of  acquirement  to  himself; 
and  in  the  passage  before  us.  It 
properly  means,  an  acquisition,  an 
obtaining,  a  laying  up.  Here  it 
means,  the  complete  deliverance 
from  sin,  and  the  eternal  salvation 
acquired  for  us  by  Christ.  The  in- 
fluence of  the  Holy  Spirit,  renewing 
and  sanctifying  us,  comforting  us  in 
trials,  and  sustaining  us  in  afflictions, 
is  the  pledge  that  the  redemption  is 
vet  to  be  wholly  ours.  IT  Unto  the 
praise  of  his  glory.     See  ver.  6. 


15  Wherefore  I  also,  after  I 
heard  of  your  faith  in  the  Lord 
Jesus,  and  love  unto  all  the  saints, 

16  Cease  not  to  give  thanks  for 
you,  making  mention  of  you  in 
my  prayers ; 

15.  Wherefore  I  also,  after  I 
heard  of  your  faith  in  the  Lord 
Jesus.  This  is  one  of  the  passages 
usually  relied  on  by  those  who  sup- 
pose that  this  epistle  was  not  written 
to  the  Ephesians.  The  argument 
is,  that  he  writes  to  them  as  if  they 
were  strangers  to  him,  and  that  it  is 
not  language  such  as  would  be  used 
in  addressing  a  people  among  whom 
he  had  spent  three  years.  See  the 
Intro.  \  5.  But  this  inference  is  not 
conclusive.  Paul  had  been  some 
years  absent  from  Ephesus  when 
this  epistle  was  written.  In  the  dif- 
ficult communication  in  those  times 
between  distant  places,  it  is  not  to 
be  supposed  that  he  would  hear  often 
from  them.  Perhaps  he  had  heard 
nothing  after  the  time  when  he  bade 
farewell  to  the  elders  of  Ephesus  at 
Miletus  (Acts  xx.),  until  the  time 
here  referred  to.  It  would  be,  there- 
fore, a  matter  of  great  interest  with 
him  to  hear  from  them ;  and  when 
in  some  way  intelligence  was  brought 
to  him  at  Rome  of  a  very  gratifying 
character  about  their  growth  in 
piety,  he  says  that  his  anxiety  was 
relieved,  and  that  he  did  not  cease 
to  give  thanks  for  what  he  had  heard, 
and  to  commend  them  to  God  in 
prayer. 

16.  Cease  not  to  give  thanks  for 
you.  In  the  prosperity  of  the  church 
at  Ephesus  he  could  not  but  feel  the 
deepest  interest,  and  their  welfare 
he  never  forgot.  IT  Making  men^ 
tion  of  you  in  my  prayers.  Paul 
was  far  distant  from  tl.  em,  and  ex- 
pected to  see  them  no  more.  But 
he  had  faith  in  prayer,  and  he  sought 
that  they  might  advance  in  know- 
ledge and  in  grace.     What  was  thr 


A.  D.  64.]  CHAPTER  I. 

17  That  the  God  «  of  our  Lord 
/esus  Christ,  the  Father  of  glory, 
may  give  unto  you  the  Spirit  of 
wisdom  '  and  revelation  ^  in  the 
knowledge  of  liim : 

a  Jno-  20.  17.  6  Col.  1.  9. 

»  or,  for  tke  acknoioledgment. 


particular  subject  of  his  prayers,  he 
raentions  in  the  following  verses. 

17.  That  the  God  of  our  Lord 
Jesus  Christ.  The  God  who  has 
sent  the  Lord  Jesus  into  the  world, 
and  appointed  him  as  the  Mediator 
between  himself  and  man.  The  parti- 
cular reason  why  Paul  here  speaks 
of  him  as  *  the  God  of  the  Lord  Je- 
sus' is,  that  he  prays  that  they  might 
be  further  acquainted  with  the  Re- 
deemer, and  be  enlightened  in  regard 
to  the  great  work  which  he  came  to 
do.  ^[  The  Father  of  glory.  The 
glorious  Father,  that  is,  the  Father 
who  is  worthy  to  be  praised  and 
honoured.  IT  Marj  give  unto  you 
the  Spirit  of  wisdom.  May  make 
you  wise  to  understand  the  great 
doctrines  of  the  religion  of  the  Re- 
deemer. Tf  And  revelation.  That 
is,  revealing  to  you  more  and  more 
of  the  character  of  the  Redeemer, 
and  of  the  nature  and  results  of  his 
work.  It  is  probable  here  that  by 
the  word  '  Spirit'  the  apostle  refers 
to  the  Holy  Spirit  as  the  author  of 
all  wisdom,  and  the  revealer  of  all 
truth.  His  prayer  is,  that  God  would 
grant  to  them  the  Holy  Spirit  to 
make  them  wise,  and  to  reveal  his 
will  to  them.  ^  In  the  knowledge 
of  him.  Mar^.  for  the  acknowledg- 
ment. That  IS,  in  order  that  you 
may  more  fully  acknowledge  him, 
or  know  him  more  intimately  and 
thoroughly.  They  had  already  made 
high  attainments  (ver.  15),  but  Paul 
felt  that  they  might  make  still 
higher;  and  the  idea  here  is,  that 
however  far  Christians  may  have 
advanced  in  knowledge  and  in  love, 
there  is  an   unfathomed  depth  of 


35 


18  The  eyes  "  of  your  under- 
standing being  enlightened;  that  ye 
may  know  what  is  the  hope  '^  of 
his  calhng,  and  what  the  riches 
of  the  glory  of  his  inheritance  in 
the  saints, 


c  Is.  42.  7.        d  c.  4.  4. 


e  c.  3.  16. 


knowledge  which  they  may  still  ex- 
plore, and  which  they  should  be  ex- 
horted still  to  attempt  to  fathom. 
How  far  was  Paul  from  supposing 
that  the  Ephesians  had  attained  to 
perfection ! 

18.  The  eyes  of  your  understand- 
ing being  enlightened.  The  con- 
struction here  in  the  Greek  is,  pro- 
bably, '  that  he  may  give  you  (^a3»/^ 
ver.  17)  the  Spirit  of  wisdom,  &c. 
— eyes  of  the  understanding  enlight- 
ened,' &c.  Or  the  phrase,  'the 
eyes  of  your  understanding  being 
enlightened,'  may  be  in  the  accu- 
sative absolute,  which  Koppe  and 
Bloomfield  prefer.  The  phrase,  '  the 
eyes  of  the  understanding,'  is  a  fig- 
ure that  is  common  in  all  languages. 
Thus  Philo  says,  '  What  the  eye  is 
to  the  body,  that  is  the  mind  to  the 
soul.'  Comp.  Matth.  vi.  22.  The 
eye  is  the  instrument  by  which  we 
see ;  and  in  like  manner  the  under- 
standing is  that  by  which  we  per- 
ceive truth.  The  idea  here  is,  that 
Paul  not  only  wished  their  hearts  to 
be  right,  but  he  wished  their  under- 
standing to  be  right  also.  Religion 
has  much  to  do  in  enlightening  the 
mind.  Indeed,  its  effect  there  is  not 
less  striking  and  decisive  than  it  is 
on  the  heart.  The  understanding 
has  been  blinded  by  sin.  The  views 
which  men  entertain  of  themselves 
and  of  God  are  narrow  and  wrong. 
The  understanding  is  enfeebled  and 
perverted  by  the  practice  of  sin.  It 
is  limited  in  its  operations  by  the 
necessity  of  the  case,  and  by  the 
impossibility  of  fully  comprehending 
the  great  truths  which  pertain  to  the 
divine  administration.    One  of  the 


36 


EPHESIANS. 


[A.  D.  64. 


19  And  what  is  the  exceeding 
greatness  of  his   power  °  to  us- 

ffi  Vs.  110.  3. 


first  effects  of  true  rehgion  is  on  the 
understanding.  It  enlarges  its  views 
of  truth ;  gives  it  more  exalted  con- 
ceptions of  God ;  corrects  its  errors ; 
raises  it  up  towards  the  great  Foim- 
tain  of  love.  And  nowhere  is  the 
effect  of  the  true  religion  more  ap- 
parent than  in  shedding  light  on  the 
intellect  of  the  world,  and  restoring 
the  weak  and  perverted  mind  to  a 
just  view  of  the  proportion  of  things, 
and  to  the  true  knowledge  of  God. 
IF  That  ye  may  know  what  is  the 
hope  of  his  calling.  What  is  the 
full  import  of  that  hope  to  which  he 
has  called  and  invited  you  by  his 
Spirit  and  his  promises.  The  mean- 
ing here  is,  that  it  would  be  an  ines- 
timable privilege  to  be  made  fully 
acquainted  with  the  benefits  of  the 
christian  hope,  and  to  be  permitted 
to  understand  fully  what  Christians 
have  a  right  to  expect  in  the  world 
of  glory.  This  is  the  Jirst  thing 
which  the  apostle  desires  they  should 
fully  understand.  ^  And  what  the 
riches  of  the  glory  of  his  inherit- 
ance. This  is  the  second  thing 
which  Paul  wishes  them  to  under- 
stand. There  is  a  force  in  this  lan- 
guage which  can  be  found  perhaps 
nowhere  else  than  in  the  writings 
of  Paul.  His  mind  is  full,  and  lan- 
guage is  burdened  and  borne  down 
under  the  weight  of  his  thoughts. 
See  Notes  on  2  Cor.  iv.  17.  On  the 
word  "  riches"  here  used,  see  Notes 
on  ver.  7.  The  phrase  'riches  of 
glory'  means  glorious  wealth ;  or, 
as  we  would  say,  'how  rich  and 
glorious!'  The  meaning  is,  that 
there  is  an  abundance — an  infinitude 
of  wealth.  It  is  not  such  a  posses- 
sion as  man  may  be  heir  to  in  this 
world,  which  is  always  limited  from 
the  necessity  of  the  case,  and  which 
cannot  be  enjoyed  long ;  it  is  infinite 
and  inexhaustible.     Comp,   Notes, 


ward  who  believe,  according  to 
the  working '  of  his  mighty  power, 

»  the  might  of  his  power. 

Rom.  ii.  4.  The  "  inheritance"  here 
referred  to  is  eternal  life.  Notes, 
Rom.  viii.  17.  ^  In  the  saints. 
Among  the  saints.  Note,  1  Cor.  i.  2. 
19.  And  what  is  the  exceeding 
greatness  of  his  power.  On  the 
language  here  used,  comp.  Notes  on 
2  Cor.  iv.  17.  There  is  much  em- 
phasis and  energy  of  expression  here, 
as  if  tlie  apostle  were  labouring  under 
the  greatness  of  his  theme,  and 
wanted  words  to  express  the  magni- 
tude of  his  conception.  This  is  the 
third  thing  which  he  was  particu- 
larly desirous  they  should  know — 
that  they  should  be  fully  acquainted 
with  the  power  of  God  in  the  salva- 
tion of  men.  He  refers  not  merely 
to  the  power  which  he  had  evinced 
m  their  salvation,  but  also  to  what 
the  gospel  was  able  to  accomplish, 
and  which  they  might  yet  experi- 
ence. The  "  power"  referred  to  here 
as  exercised  towards  believers  does 
not  refer  to  one  thing  merely.  It  is 
the  whole  series  of  the  acts  of  power 
towards  Christians  which  results 
from  the  work  of  the  Redeemer. 
There  was  power  exerted  in  their 
conversion.  There  would  be  power 
exerted  in  keeping  them.  There 
would  be  power  in  raising  them  up 
from  the  dead,  and  exalting  them 
with  Christ  to  heaven.  The  religion 
which  they  professed  was  a  religion 
of  power.  In  all  the  forms  and 
stages  of  it  the  power  of  God  was 
manifested  towards  them,  and  would 
be  until  they  reached  their  final  in- 
heritance. *T[  To  US-ward.  Towards 
us,  or  in  relation  to  us.  ^  Who  be- 
lieve. Who  are  Christians.  ^  Ac- 
cording to  the  working  of  his  mighty 
power.  Marg.,  The  might  of  his 
power.  This  should  be  taken  with 
the  clause  in  the  following  verse, 
"  which  he  wrought  in  Christ ;"  and 
the  meaning  is,  that  the  power  which 


A.  D.  64.]  CHAPTER  1. 


87 


20  Which  he  wrought  in 
Christ,  when  he  »  raised  him  from 
the  dead,  and  set  him  at  his  own 
right  hand  inihe  heavenly  jo/aces, 

a  Ac.  2.  24,  33. 


Grod  has  exerted  in  us  is  in  accord- 
ance with  the  power  which  was 
shown  in  raising  up  the  Lord  Jesus. 
It  was  the  proper  result  of  that,  and 
was  power  of  a  similar  kmd.  The 
same  power  is  requisite  to  convert  a 
sinner  which  is  demanded  in  raising 
the  dead.  Neither  will  be  accom- 
plished but  by  omnipotence  (see 
Notes,  ch.  ii.  5);  and  the  apostle 
wished  that  they  should  be  fldly 
apprised  of  this  fiict,  and  of  the 
vast  power  which  God  had  put  forth 
in  raising  them  up  from  tlie  death 
of  sin.  To  illustrate  this  sentiment 
is  one  of  his  designs  in  the  follow- 
ing verses ;  and  hence  he  goes  on  to 
show  that  men  before  their  conver- 
sion were  "dead  in  trespasses  and 
sins ;"  that  they  had  no  spiritual  life ; 
that  they  were  the  "children  of 
wrath;"  that  they  were  raised  up 
from  their  death  in  sin  by  the  same 
power  which  raised  the  Lord  Jesus 
from  the  grave,  and  that  they  were 
wholly  saved  by  grace.  Ch.  ii.  1 — 
10.  In  order  to  set  this  idea  of  the 
power  which  God  had  put  forth  in 
their  regeneration  in  the  strongest 
light,  he  goes  into  a  magnificent  de- 
scription of  the  resurrection  and  ex- 
altation of  the  Lord  Jesus,  and  shows 
now  that  was  connected  with  the 
renewing  of  Christians.  God  had 
set  him  over  all  things.  He  had  put 
all  things  under  his  feet,  and  had 
made  principalities  and  dominions 
everywhere  subject  to  him.  In  this 
whole  passage  (ch.  L  19 — ^23;  ii.  1 
—10),  the  main  thing  to  be  illus- 
trated is  the  POWER  which  God  has 
shown  in  renewing  and  saving  his 
people;  and  the  leading  sentiment 
is,  that  the  same  power  is  evinced  in 
that  which  was  required  to  raise  up 
4 


21  Far '  above  all  principality, 
and  power,  and  might,  and  domi- 
nion, and  every  name  that  is 
named,  not  only  in  this  world,  but 
also  in  that  which  is  to  come  ; 


b  Ph.  2.  9.    Col.  2.  10. 


the  Lord  Jesus  from  the  dead,  and 
to  exalt  him  over  the  universe. 

20.  Which  he  wrought  in  Christ. 
Which  he  exerted  in  relation  to  the 
Lord  Jesus  when  he  was  dead.  The 
power  which  was  then  exerted  was 
as  great  as  that  of  creation.  It  was 
imparting  life  to  a  cold  and  "  man- 
gled" frame.  It  was  to  open  again 
the  arteries  and  veins,  and  teach  the 
heart  to  beat  and  the  lungs  to  heave. 
It  was  to  difiiise  vital  warmth  tlirough 
the  rigid  muscles,  and  to  communi- 
cate to  the  body  the  active  functions 
of  life.  It  is  impossible  to  conceive 
of  a  more  direct  exertion  of  power 
than  in  raising  up  the  dead ;  and 
there  is  no  more  striking  illustration 
of  the  nature  of  conversion  than 
such  a  resurrection.  IF  And  set  him 
at  his  own  right  hand.  The  idea 
is,  that  great  power  was  displayed 
by  this,  and  that  a  similar  exhibition 
is  made  when  man  is  renewed  and 
exalted  to  the  high  honour  of  being 
made  an  heir  of  God.  On  the  fact 
that  Jesus  was  received  to  the  right 
hand  of  God,  see  Notes  on  Mark 
xvi.  19.  Comp.  Notes  on  Acts  ii. 
33.  IT  In  the  heavenly  places.  See 
Notes  on  ver.  3.  The  phrase  here 
evidently  means  in  heaven  itself. 

21.  Far  above  all  principality. 
The  general  sense  in  this  verse  is, 
that  the  Lord  Jesus  was  exalted  to 
the  highest  conceivable  dignity  and 
honour.  Comp.  Phil.  ii.  9.  Col.  ii. 
10.  In  this  beautiful  and  most  im- 
portant passage,  the  apostle  labours 
for  words  to  convey  the  greatness  of 
his  conceptions,  and  uses  those  which 
denote  the  highest  conceivable  dig- 
nity and  glory.  The  main  idea  is, 
that  God  had  manifested  great  power 
in  thus  exalting  the    I^ord   Jesns 


88 


EPHESIANS. 


[A.  D.  64. 


22  And  hath  put  *  all  things 
under  his  feet,  and  gave  him  to 

a  Ps.  8.  6.    Mat.  28.  18. 

and  that  similar  power  was  exhibit- 
ed in  raising  up  the  sinner  from  the 
death  of  sin  to  the  life  and  honour 
of  believing.  The  work  of  religion 
throughout  was  a  work  of  power ;  a 
work  of  exalting  and  honouring  the 
dead,  whether  dead  in  sin  or  in  the 
grave ;  and  Christians  ought  to 
know  the  extent  and  glory  of  the 
power  thus  put  forth  in  their  salva- 
tion. The  word  rendered  '  far  above' 
— vnepdvu) — is  a  compound  word, 
meammg  high  above,  or  greatly  ex- 
alted. He  was  not  merely  above 
the  ranks  of  the  heavenly  beings, 
as  the  head ;  he  was  not  one  of  their 
own  rank,  placed  by  office  a  little 
above  them,  but  he  was  infinitely 
exalted  over  them,  as  of  different 
rank  and  dignity.  How  could  this 
be  if  he  were  a  mere  man;  or  if  he 
were  an  angel  1  The  word  render- 
ed ^principality^ — apx^ — means  pro- 
perly, the  beginning  ;  and  then  the 
first,  the  first  place,  power,  dominion, 
pre-eminence,  rulers,  magistrates, 
&c.  It  may  refer  here  to  any  rank 
and  power,  whether  among  men  or 
angels,  and  the  sense  is,  that  Christ 
is  exalted  above  all.  ^  And  power. 
It  is  not  easy  to  distinguish  between 
the  exact  meaning  of  the  words 
which  the  apostle  here  uses.  The 
general  idea  is,  that  Christ  is  elevat- 
ed above  all  ranks  of  creatures  how- 
ever exalted,  and  by  whatever  name 
they  may  be  known.  As  in  this  he 
refers  to  the  '  world  that  is  to  come,' 
as  well  as  this  world,  it  is  clear  that 
there  is  a  reference  here  to  the  ranks 
of  the  angels,  and  probably  he  means 
to  allude  to  the  prevailing  opinion 
among  the  Jews,  that  the  angels  are 
of  different  orders.  Some  of  the 
Jewish  Rabbies  reckon  four,  others 
ten  orders  of  angels,  and  they  pre- 
sume to  give  them  names  accord- 
ing- to    their  different    ranks    and 


he  the  head  over  all  things  to  the 
church. 


power.  But  all  this  is  evidently  the 
result  of  mere  fancy.  The  Scrip- 
tures hint  in  several  places  at  a  dif- 
ference  of  rank  among  the  angels, 
but  the  sacred  writers  do  not  go  into 
detail.  It  may  be  added  that  there 
is  no  improbability  in  such  a  subor- 
dination, but  it  is  rather  to  be  pre- 
sumed to  be  true.  The  creatures 
of  God  are  not  made  alike ;  and  dif- 
ference of  degree  and  rank,  as  far 
as  our  observation  extends,  every- 
where prevails.  On  this  verse  comp. 
Notes  on  Rom.  viii.  38.  ^  Domi- 
nion. Gr.  Lordship.  IF  And  every 
name  that  is  named.  Every  crea- 
ture of  every  rank.  ^  Not  only  in 
this  world.  Not  only  above  all 
kings,  and  princes,  and  rulers  of 
every  grade  and  rank  on  earth. 
^  But  also  in  that  which  is  to  come. 
ThiSfjefers  undoubtedly  to  heaven. 
The  meaning  is,  that  he  is  supreme 
over  all. 

22.  And  hath  put  all  things  un- 
der his  feet.  See  Notes  on  1  Cor, 
XV.  27.  ^  And  gave  him  to  be  the 
head  over  all  things.  Appointed 
him  to  be  the  supreme  ruler.  ^  To 
the  church.  With  reference  to  the 
church,  or  for  its  benefit  and  wel- 
fare. See  Notes  on  John  xvii.  2. 
The  universe  is-  under  his  control 
and  direction  for  the  welfare  of  his 
people.  (1.)  All  the  elements — the 
physical  works  of  God — the  winds 
and  waves — the  seas  and  rivers — all 
are  under  him,  and  all  are  to  be 
made  tributary  to  the  welfiire  of  the 
church.  (2.)  Earthly  kings  and 
rulers ;  kingdoms  and  nations  are 
under  his  control.  Thus  far  Christ 
has  controlled  all  the  wicked  rulers 
of  the  earth,  and  they  have  not  been 
able  to  destroy  that  church  which 
he  redeemed  with  his  own  blood. 
(3.)  Angels  in  heaven,  with  all  their 
ranks  and  orders,  are  under  his  con« 


A.  D.  64.] 


CHAPTER  I. 


23  Which  IS  his  body,  <»  the 

a  1  Co.  12.  12.    Col.  1.  18,  24. 

trol  with  reference  to  the  church. 
See  Notes  on  Heb.  i.  14.  Comp. 
Matt.  xxvi.  53.  (4.)  Fallen  angels 
are  under  his  control,  and  shall  not 
be  able  to  injure  or  destroy  the 
church.  See  Notes  on  Matt.  xvi. 
18.  The  church,  therefore,  is  safe. 
All  the  great  powers  of  heaven, 
earth,  and  hell,  are  made  subject  to 
its  Head  and  King ;  and  no  weapon 
that  is  formed  against  it  shall  pros- 
per. 

23.  Which  is  his  body.  This 
comparison  of  the  church  with  a  per- 
son or  body,  of  which  the  Lord  Je- 
sus is  the  head,  is  not  uncommon  in 
the  New  Testament.  Comp.  Notes 
on  ICor.  xi.  3;  xii.  27.  Eph.  iv. 
15,  16.  %  The  fulness  of  him.  The 
word  here  rendered  fulness — nMpiona 
— ^means  properly,  that  with  which 
any  thing  is  filled ;  the  filling  up ; 
the  contents.  Notes,  Rom.  xi.  12. 
The  exact  idea  here,  however,  is 
not  very  clear,  and  interpreters  have 
been  by  no  means  united  in  their 
opinions  of  the  meaning.  It  seems 
probable  that  the  sense  is,  that  the 
church  is  the  completion  or  filing 
up  of  his  power  and  glory.  It  is 
that  without  which  his  dominion 
would  not  be  complete.  He  has 
control  over  the  angels  and  over 
distant  worlds,  but  his  dominion 
would  not  be  complete  without  the 
control  over  his  church,  and  that  is 
so  glorious,  that  it  fills  up  the  honour 
of  the  universal  dominion,  and 
makes  his  empire  complete.  Ac- 
cording to  RosenmuUer,  the  w«^rd 
fulness  here  means  a  great  number 
or  multitude :  a  multitude,  says  he, 
which,  not  confined  to  its  own  terri- 
tory, spreads  afar,  and  fills  various 
regions.  Koppe  also  regards  it  as 
synonymous  with  multitude  or  many^ 
and  supposes  it  to  mean  all  the  do- 
minion of  the  Redeemer  over  the 
body — the  church.     He  proposes  to 


fulness  of  him  that  filleth  all  in 
all. 


translate  the  whole  verse,  '  He  has 
made  him  the  Head  over  his  church, 
that  he  might  rule  it  as  his  own 
body — the  whole  wide  state  of  his 
universal  kingdom.'  "This,"  says 
Calvin  (in  Zoc),  "  is  the  highest  ho- 
nour of  the  church,  that  the  Son  of 
God  regards  himself  as  in  a  certain 
sense  imperfect  unless  he  is  joined 
to  us."  The  church  constitutes  the 
complete  body  of  the  Redeemer.  A 
body  is  complete  when  it  has  all  its 
members  and  limbs  in  proper  propor- 
tions, and  those  members  might  be 
said  to  be  the  completion^  or  the  fiU- 
ing-up,  or  the  fulness  —  ir^^putna  — 
of  the  body  or  the  person.  This 
language  would  not,  indeed,  be  such 
as  would  usually  be  adopted  to  ex- 
press the  idea  now ;  but  this  is  evi- 
dently the  sense  in  which  Paul  uses 
it  here.  The  meaning  is,  that  the 
church  sustains  the  same  relation  to 
Christ  which  the  body  does  to  the 
head.  It  helps  to  form  the  entire 
person.  There  is  a  close  and  neces- 
sary union.  The  one  is  not  complete 
without  the  other.  And  one  is  de- 
pendant on  the  other.  When  the 
body  has  all  its  members  in  due  pro- 
portion, and  is  in  sound  and  vigorous 
health,  the  whole  person  then  is 
complete  and  entire.  So  it  is  to  be 
in  the  kingdom  of  the  Redeemer. 
He  is  the  head ;  and  that  redeemed 
Church  is  the  body,  the  fulness,  the 
completion,  the  filling-up  of  the  en- 
tire empire  over  which  he  presides, 
and  which  he  rules.  On  the  mean- 
ing of  The  word  fulness — rrXrjpwfjia — 
the  reader  may  consult  Storr's  Opus 
cula,  vol.  1,  pp.  144 — 187,  particu- 
larly pp.  169—183.  Storr  under- 
stands the  word  in  the  sense  of  fiill  or 
abundant  mercy,  and  supposes  that 
it  refers  to  the  great  benignity  which 
God  has  shown  to  his  people,  and  ren- 
ders it,  "The  great  benignity  of  him 
who  filleth  all  things  with  good,  as 


^ 


EPHESIANS. 


[A.  D.  64. 


he  called  Jesus  from  the  dead  to  life 
and  placed  him  in  heaven,  so  even 
you,  sprung  from  the  heathen,  who 
were  dead  in  sin  on  account  of  yOur 
many  offences  in  which  you  formerly 
lived,  &c. — hath  he  called  to  life  by 
Christ."  This  verse,  therefore,  he 
would  connect  with  the  following- 
chapter,  and  he  regards  it  all  as  de- 
signed to  illustrate  the  great  power 
and  goodness  of  God.  Mr.  Locke 
renders  it,  "Which  is  his  body,  which 
is  completed  by  him  alone,"  and  sup- 
poses it  means,  that  Christ  is  the 
head,  who  perfects  the  church  by 
supplying  all  things  to  all  its  mem- 
bers which  they  need.  Chandler 
gives  an  interpretation  in  accord- 
ance with  that  which  I  have  first 
suggested,  as  meaning  that  the 
church  is  the  full  '  complement'  of 
the  body  of  Christ;  and  refers  to 
iElian  and  Dionysius  Halicamassus, 
who  use  the  word  '  fulness'  or  -^Mpwua 
as  referring  to  the  rowers  of  a  ship. 
Thus  also  we  say  that  the  ship's 
crew  is  its  *  complement,'  or  that  a 
ship  or  an  army  has  its  complement 
of  men ;  that  is,  the  ranks  are  filled 
up  or  complete.  In  like  manner,  the 
church  will  be  the  filling-up,  or  the 
complement,  of  the  great  kingdom 
of  the  Redeemer — that  which  will 
give  completion  or  perfectness  to  his 
universal  dominion.  ^  Of  him.  Of 
the  Redeemer.  ^  That  Jilleth  all 
in  all.  That  fills  all  things,  or  who 
pervades  all  things.  See  Notes,  1 
Cor.  xii.  6 ;  xv.  28.  Comp.  Col.  iii. 
11.  The  idea  is,  that  there  is  no 
place  where  he. is  not,  and  which  he 
does  not  fill;  and  that  he  is  the 
source  of  all  the  holy  and  ha^py  in- 
fluences that  are  abroad  in  the  works 
of  God.  It  would  not  be  easy  to 
conceive  of  an  expression  more  cer- 
tainly denoting  omnipresence  and 
universal  agency  than  this;  and  if 
it  refers  to  the  Lord  Jesus,  as 
seems  to  be  indisputable,  the  passage 
teaches  not  only  his  supremacy,  but 
demonstrates  his  universal  •  agency, 


and  hig,  omnipresence — things  that 
pertain  only  to  God.  From  this 
passage  we  may  observe,  (1.)  That 
just  views  of  the  exaltation  vi  the 
Redeemer  are  to  be  obtained  only 
by  the  influence  of  the  Spirit  of  God 
on  the  heart.  Vs.  17—19.  Md,n,  by 
nature,  has  no  just  conceptions  of  the 
Saviour,  and  has  no  desire  to  have. 
It  is  only  as  the  knowledge  of  that 
great  doctrine  is  imparted  to  the 
mind  by  the  Spirit  of  God,  that  we 
have  any  practical  and  saving  ac- 
quamtance  with  such  an  exaltation. 
The  Christian  sees  him,  by  faith, 
exalted  to  the  right  hand  of  God, 
and  cheerfiilly  commits  himself  and 
his  all  to  him,  and  feels  that  all  his 
interests  are  safe  in  his  hands.  (2.) 
It  is  .very  desirable  to  have  such 
views  of  an  exalted  Saviojr.  So 
Paul  felt  when  he  earnestly  prayed 
that  God  would  give  such  \iews  to 
the  Ephesians,  vs.  17 — 20.  It  was 
desirable  in  order  that  they  might 
have  a  right  understanding  of  their 
privileges ;  in  order  that  they  might 
know  the  extent  of  the  power  which 
had  been  manifested  in  their  redemp- 
tion ;  in  order  that  they  might  com- 
mit their  souls  with  confidence  to 
him.  In  my  conscious  weakness 
and  helplessness ;  when  I  am  borne 
down  by  the  labours  and  exposed  to 
the  temptations  of  life ;  when  I  con- 
template approaching  sickness  and 
death,  I  desire  to  feel  that  that  Sa- 
viour to  whom  I  have  committed  my 
all  is  exalted  far  above  principalities 
and  powers,  and  every  name  that  is 
named.  When  the  church  is  perse- 
cuted and  opposed;  when  hosts  of 
enemies  rise  up  against  it  and 
threaten  its  peace  and  safety,  I  re- 
joice to  feel  assured  the  Redeemer 
and  Head  of  the  church  is  over  all, 
and  that  he  has  power  to  subdue  all 
her  foes  and  his.  (3.)  The  church 
is  safe.  Her  great  Head  is  on  the 
throne  of  the  universe,  and  no  wea- 
pon that  is  formed  against  her  can 
prosper.   He  has  defended  it  hitj  terto 


A.  D.  64.] 


CHAPTER  n. 


41 


A 


CHAPTER  n. 

ND  you  "  hath  he  quickened, 

oJno.  5.24.    Col.  2. 13. 


in  aJ  times  of  persecution,  and  the 
past  is  a  pledge  that  he  will  continue 
to  protect  it  to  the  end  of  the  world. 
(4.)  Let  us  commit  our  souls  to  this 
exalted  Redeemer.  Such  a  Re- 
deemer we  need — one  who  has  all 
power  in  heaven  and  earth.  Such 
E  religion  we  need — that  can  restore 
the  dead  to  life.  Such  hope  and  con- 
fidence we  need  as  he  can  give — 
such  peace  and  calmness  as  shall 
result  from  unwavering  confidence 
in  him  who  fiUeth  all  in  all. 

CHAPTER  n. 

ANALYSIS. 

This  chapter  is  closely  connected 
in  sense  with  the  preceding,  and 
should  not  have  been  separated  fi*om 
it  The  great  object  is  to  illustrate 
the  subject  which  was  commenced 
in  the  previous  chapter  (ver.  19) — 
the  greatness  of  the  power  of  God, 
evinced  in  the  salvation  of  his  peo- 
ple. The  great  manifestation  of  his 
power  had  been  in  raising  up  the 
Lord  Jesus  from  the  dead.  That 
had  been  connected  with  and  fol- 
lowed by  their  resurrection,  from  the 
death  of  sin ;  and  the  one  had  in- 
volved the  exercise  of  a  power  simi- 
lar to  the  other.  In  the  illustration 
of  this  main  idea,  the  apostle  observes 
(ver.  1)  that  God  had  quickened 
those  who  had  been  dead  in  tres- 
passes and  sins,  and  proceeds  (vs.  2, 
3)  to  show  the  condition  in  which, 
they  were  before  their  conversion. 
He  then  observes  (vs.  4 — 7),  that 
God  of  his  mfinite  mercy,  when  they 
were  dead  in  sin,  had  quickened  them 
together  with  Christ,  and  had  raised 
them  up  to  sit  with  him  in  heavenly 
places.  He  then  states  that  this  was 
not  by  human  power,  but  was  the 
work  of  divine  power,  and  that  they 
were  the  workmanship  of  God,  vs.  8 
4* 


who  were  dead  in  trespassea  and 
sins; 


— 10.  The  remainder  of  the  chap- 
ter (vs.  11 — ^22)  is  occupied  with  a 
statement  o?  the  privileges  resulting 
fi-om  the  mercy  of  God  in  calling 
them  into  his  kingdom.  The  apostle 
endeavours  to  impress  their  minds 
strongly  with  a  sense  of  the  mercy 
and  love  and  power  of  God  in  thus 
calling  them  to  himself  He  re- 
minds them  of  their  former  condition 
when  Gentiles,  as  being  without  God, 
and  that  they  were  now  brought  nigh 
by  the  blood  of  Christ  (vs.  11—13) ; 
he  states  that  this  had  been  done  by 
one  great  Mediator,  who  came  to 
break  down  the  wall  of  partition  be- 
tween the  Jews  and  Gentiles,  and 
who  had  now  made  both  one  (vs.  14 
— 18) ;  and  he  compares  them  now 
to  a  temple  raised  for  God,  and  to 
constitute  the  place  of  his  dwelling 
on  the  earth.  Vs.  19—22.  By  all 
these  considerations  he  endeavours 
to  impress  their  minds  with  a  sense 
of  obligation,  and  to  lead  them  to  de- 
vote themselves  to  that  God  who  had 
raised  them  from  the  dead,  and  had 
breathed  into  them  the  breath  of 
immortal  life. 

1.  And  you  hath  he  quickened. 
The  words  '  hath  he  quickened,'  or 
made  to  live^  are  supplied,  but  not 
improperly,  by  our  translators.  The 
object  of  the  apostle  is  to  show  the 
great  power  which  God  had  evinced 
towards  the  people  (ch.  i.  19) ;  and 
to  show  that  this  was  put  forth  in 
connexion  with  the  resurrection  of 
the  Lord  Jesus,  and  his  exaltation  to 
the  right  hand  of  God  in  heaven. 
See  Notes  on  Rom.  vi.  4 — 11.  Comp. 
Col.  ii.  12,  13 ;  iii.  1.  The  words 
'  hath  he  quickened'  mean,  hath  he 
made  alive,  or  made  to  live.  John 
V.  21.  Rom.  iv.  17.  1  Cor.  xv.  36. 
^  Who  were  dead  in  trespasses  and 
sins.    On  the  meaning  of  the  word 


42 


3  Wherein"  in  time   past  ye 

a  Ac.  19.  35, 


EPHESIANS.  [A.  D.  C4 

walked  according  to  the  course 


dead^  see  Notes  on  Rom.  v.  12 ;  vi.  2. 
It  is  affirmed  here  of  those  to  whom 
Paul  wrote  at  Ephesus,  that  before 
they  were  converted  they  were 
*dead  in  sins,'  There  is  not  any- 
where a  more  explicit  proof  of  de- 
pravity than  this,  and  no  stronger 
language  can  be  used.  They  were 
dead  in  relation  to  that  to  which  they 
afterwards  became  alive  —  i.  e.,  to 
holiness.  Of  course,  this  does  not 
mean  that  they  were  in  all  respects 
dead.  It  does  not  mean  that  they 
had  no  animal  life,  or  that  they  did 
not  breathe,  and  walk,  and  act.  Nor 
can  it  mean  that  they  had  no  living 
intellect  or  mental  powers,  which 
would  not  have  been  true.  Nor  does 
it  settle  any  question  as  to  their  abi- 
lity or  power  while  in  that  state.  It 
simply  affirms  a  fact — that  in  rela- 
tion to  real  spiritual  life  they  were,  in 
consequence  of  sin,  like  a  dead  man 
in  regard  to  the  objects  which  are 
around  him.  A  corpse  is  insensible. 
It  sees  not,  and  hears  not,  and  feels 
not.  The  sound  of  music,  and  the 
voice  of  friendship  and  of  alarm,  do 
not  arouse  it.  The  rose  and  the  lily 
breathe  forth  their  fragrance  around 
it,  but  the  corpse  perceives  it  not. 
The  world  is  busy  and  active  around 
it,  but  it  is  unconscious  of  it  all.  It 
sees  no  beauty  in  the  landscape ; 
hears  not  the  voice  of  a  friend; 
looks  not  upon  the  glorious  sun  and 
stars ;  and  is  unaffected  by  the  run- 
ning stream  and  the  rolling  ocean. 
So  with  the  sinner  in  regard  to  the 
spiritual  and  eternal  world.  He  sees 
no  beauty  in  religion ;  he  hears  not 
the  call  of  God  ;  he  is  unaffected  by 
the  dying  love  of  the  Saviour ;  and  he 
has  no  interest  in  eternal  realities.  In 
all  these  he  feels  no  more  concern, 
and  sees  no  more  beauty,  than  a  dead 
man  does  in  the  world  around  him. 
JSuch  is,  in  fact^  the  condition  of  a 
sinful  world.     There  is,  mdeed,  life, 


and  energy,  and  motion.  There  are 
vast  plans  and  projects,  and  the 
world  is  intensely  active.  But  in 
regard  to  religion,  all  is  dead.  The 
sinner  sees  no  beauty  there ;  and  no 
human  power  can  arouse  him  to  act 
for  God,  any  more  than  human  power 
can  rouse  the  sleeping  dead,  or  open 
the  sightless  eye-balls  on  the  light 
of  day.  The  same  power  is  needed 
in  the  conversion  of  a  sinner  which  is 
needed  in  raising  the  dead ;  and  one 
and  the  other  alike  demonstrate  the 
omnipotence  of  him  who  can  do  it. 

2.  Wherein.  In  which  sins,  or  in 
the  practice  of  which  transgressions. 
^  Ye  walked.  You  lived,  life  being 
often  compared  to  a  journey  or  a 
race.  Note,  Rom.  vi.  4.  %  Accord- 
ing to  the  course  of  this  world.  In 
conformity  with  the  customs  and 
manners  of  the  world  at  large.  The 
word  here  rendered  world — alu)v — 
means  properly  age,  but  is  often  used 
to  denote  the  present  world,  with  its 
cares,  temptations,  and  desires ;  and 
here  denotes  particularly  the  men  of 
this  world.  The  meaning  is,  that 
they  had  lived  formerly  as  other  men 
lived,  and  the  idea  is  strongly  con- 
veyed that  the  course  of  the  men  of 
this  world  is  to  walk  in  trespasses 
and  sins.  The  sense  is,  that  there 
was  by  nature  no  difference  between 
them  and  others,  and  that  all  the 
difference  which  now  existed  had 
been  made  by  grace.  %  According 
to  the  prince  of  the  power  of  the  air. 
See  ch.  vi.  12.  Comp.  Notes  on  2 
Cor.  iv.  4.  There  can  be  no  doubt 
that  Satan  is  here  intended,  and  that 
Paul  means  to  say  that  they  were 
under  his  control  as  their  leader  and 
prince.  The  phrase,  '  the  prince  of 
the  power,'  may  mean  either  '  the 
powerful  prince,'  or  it  may  mean 
that  this  prince  had  power  over  the 
air,  and  lived  and  reigned  there  par- 
ticularly.     The    word    *  prince'  ■ 


A.  D.  64.] 


CHAPTER  II. 


43 


of  this  world,  according  to  the 
prince  "  of  the  power  of  the  air, 

a  c.  6.  12. 


HpxovTa — Archon,  means  one  first  in 
authority  and  power,  and  is  then  ap- 
plied to  any  one  who  has  the  pre- 
eminence or  rule.  It  is  applied  to 
Satan,  or  the  chief  of  the  fallen 
angels,  as  where  he  is  called  *  the 
'prince — apx^^ — of  the  devils,'  Matth. 
ix.  34;  xii.  24.  Markiii.  22.  Luke 
xi.  15;  'the  prince  of  this  world,' 
John  xii.  31 ;  xiv.  30 ;  xvi.  11.  But 
why  he  is  here  called  the  prince 
having  power  over  the  air,  it  is  not 
easy  to  determine.  Robinson  (Lex.) 
supposes  it  to  be  because  he  is  lord 
of  the  powers  of  the  air ;  that  is,  of 
the  demons  who  dwell  and  rule  in 
the  atmosphere.  So  Doddridge  sup- 
poses that  it  means  that  he  controls 
the  fallen  spirits  who  are  permitted 
to  range  the  regions  of  the  atmo- 
sphere. It  is  generally  admitted 
that  the  apostle  here  refers  to  the 
prevailing  opinions  both  among  the 
Jews  and  heathen,  that  the  air  was 
thickly  peopled  with  spirits  or  de- 
mons. That  this  was  a  current  opi- 
nion, may  be  seen  fully  proved  in 
Wetstein.  Comp.  Bloomfield,  Gro- 
tius,  and  particularly  Koppe.  Why 
the  region  of  the  air  was  supposed 
to  be  the  dwelling-place  of  such  spi- 
rits, is  now  unknown.  The  opinion 
may  have  been  either  that  such  spi- 
rits dwelt  in  the  air,  or  that  they  had 
control  over  it,  according  to  the  later 
Jewish  belief.  Cocceius  and  some 
others  explain  the  word  air  here  as 
meaning  the  same  as  darkness^  as  in 
profane  writers.  It  is  evident  to  my 
mind  that  Paul  does  not  speak  of  this 
as  a  mere"  tradition,  opinion,  or  va- 
gary of  the  fancy,  or  as  a  supersti- 
tious belief;  but  that  he  refers  to  it 
as  a  thing  which  he  regarded  as  true. 
In  this  opinion  I  see  no  absurdity  that 
should  make  it  impossible  to  believe 
't.  For,  (1.)  the  Scriptures  abun- 
dantly teach  that  there  are  fallen, 


the  spirit  that  now  worketh  in  the 
children  ''  of  disobedience  : 


b  Col.  3.  6. 


wicked  spirits;  and  the  existence 
of  fallen  angels  is  no  more  improba- 
ble than  the  existence  of  fallen  men. 
(2.)  The  Bible  teaches  that  they 
have  much  to  do  with  this  world. 
They  tempted  man;  they  inflicted 
disease  in  the  time  of  the  Saviour ; 
they  are  represented  as  alluring  and 
deceiving  the  race.  (3.)  They  must 
have  some  locality — some  part  of  the 
universe  where  they  dwell.  That 
tliey  were  not  confined  down  to  hell 
in  the  time  of  the  Redeemer,  is  clear 
from  the  New  Testament ;  for  they 
are  often  represented  as  having  af- 
flicted and  tortured  men.  (4.)  Why 
is  there  any  improbability  in  the  be- 
lief that  their  residence  should  have 
been  in  the  regions  of  the  air  1  That 
while  they  were  suffered  to  be  on 
earth  to  tempt  and  afflict  men,  tliey 
should  have  been  permitted  pecu- 
liarly to  occupy  these  regions  ]  Who 
can  tell  what  may  be  in  the  invisible 
world,  and  what  spirits  may  be  per- 
mitted to  fill  up  the  vast  space  that 
now  composes  the  universe)  And 
who  can  tell  what  control  may  have 
been  given  to  such  fallen  spirits  over 
the  regions  of  the  atmosphere— over 
clouds,  and  storms,  and  pestilential 
air]  Men  have  cc^trol  over  the 
earth,  and  pervert  and  abuse  the 
powers  of  nature  to  their  own  ruin 
and  the  ruin  of  each  other.  The 
elements  they  employ  for  the  purposes 
of  ruin  and  of  temptation.  Fruit 
and  grain  they  convert  to  poison; 
minerals,  to  the  destruction  caused 
by  war.  In  itself  considered,  there 
is  nothing  more  improbable  that  spi- 
rits of  darkness  may  have  had  con- 
trol over  the  regions  of  the  airman 
that  fallen  man  has  over  the  earth ; 
and  no  more  improbability  that  that 
power  has  been  abused  to  ruin  men, 
than  that  the  power  of  men  is  abused 
to  destroy  each  other.    No  one  can 


44 


EPHESIANS. 


[A.  D.  (U 


3  Among  whom  also  we  "  all 
had  our  conversation  in  times  past 
in  the  lusts  of  our  flesh,  fulfilling 
the  *  desires  of  the  flesh  and  of 


a  1  Pe.  4.  3. 


»  wills. 


the  mind ;  and  were  by  nature  * 
the  children  of  wrath,  even  as 
others. 


prove  that  the  sentiment  here  re- 
ferred to  by  Paul  is  not  true ;  and 
no  one  can  show  how  the  doctrine 
that  fallen  spirits  may  do  mischief  in 
any  part  of  the  works  of  God,  is  any 
more  improbable  than  that  wicked 
men  should  do  the  same  thing.  The 
word  ^ power''  here — 'power  of  the 
air' — I  regard  as  synonymous  with 
dominion  or  rule ;  '  a  prince  having 
dominion  or  rule  over  the  air.' — 
^  The  spirit  that  now  worketh. 
That  still  lives,  and  whose  energy 
for  evil  is  still  seen  and  felt  among 
the  wicked.  Paul  here  means  un- 
doubtedly to  teach  that  there  was 
such  a  spirit,  and  that  he  was  still 
active  in  controlling  men.  %  The 
children  of  disobedience.  The  wick- 
ed.    Col.  iii.  6. 

3.  We  all  had  our  conversation. 
See  Notes  on  2  Cor.  i.  12.  Comp. 
1  Pet.  iv.  3.  IT  In  the  lusts  of  our 
flesh.  Living  to  gratify  the  flesh, 
or  the  propensities  of  a  corrupt  na- 
ture. It  is  observable  here  that  the 
apostle  changes  the  form  of  the  ad- 
dress from  "  ye"  to  "  i^e,"  thus  in- 
cluding himself  with  others,  and 
saying  that  th^  was  true  of  all  be- 
fore their  conversion.  He  means 
undoubtedly  to  say,  that  whatever 
might  have  been  the  place  of  their 
birth,  or  the  differences  of  religion 
under  which  they  had  been  tramed, 
they  were  substa.ntially  alike  by  na- 
ture. It  was  a  characteristic  of  all 
that  they  lived  to  fiilfil  the  desires 
of  the  flesh  and  of  the  mind.  The 
design  of  the  apostle  in  thus  group- 
ing ymself  with  them  was,  to  show 
that  he  did  not  claim  to  be  any  better 
by  nature  than  they  were,  and  that 
all  which  any  of  them  had  of  value 
was  to  be  traced  to  the  grace  of  God. 
Thefe  is  much  delicacy  here  on  the 


b  Ps.  51.  5. 


part  of  the  apostle.  His  object  waa 
to  remind  them  of  the  former  gross- 
ness  of  their  life,  and  their  exposure 
to  the  wrath  of  God.  Yet  he  does, 
not  do  it  harshly.  He  includes  him- 
self in  their  number.  He  says  that 
what  he  affirms  of  them  was  sub- 
stantially true  of  himself— of  all — 
that  they  were  under  condemnation, 
and  exposed  to  the  divine  wrath. 
^  Fulfilling  the  desires  of  the  flesh 
and  of  the  mind.  Marg.  as  in  Greek, 
vnlls.  Complying  with  the  wishes 
of  a  depraved  nature.  The  'will 
of  the  flesh'  is  that  to  which  the 
flesh,  or  the  unrenewed  nature  of 
man,  prompts;  and  Paul  says  that 
all  had  been  engaged  in  fiilfilling 
those  fleshly  propensities.  This 
was  clearly  true  of  the  heathen, 
and  it  was  no  less  true  of  the  uncon- 
verted Jew  that  he  lived  for  himself, 
and  sought  to  gratify  the  purposes 
of  a  depraved  nature,  though  it 
might  manifest  itself  in  a  way  differ- 
ent from  the  heathen.  The  'will 
of  the  mind'  referred  to  here  relates 
to  the  wicked  thoughts  and  purposes 
of  the  unrenewed  nature — the  sins 
which  relate  rather  to  the  intellect 
than  to  the  gross  passions.  Such, 
for  instance,  are  the  sins  of  pride, 
envy,  ambition,  covetousness,  &c. ; 
and  Paul  means  to  say,  that  before 
conversion  they  lived  to  gratify  these 
propensities,  and  to  accomplish  these 
desires  of  the  soul.  IF  And  were  by 
nature.  4>vati.  By  birth,  or  before 
we  were  converted.  By  conversion 
and  adoption  they  became  the  chil- 
dren of  God ;  before  that,  they  were 
all  the  children  of  wrath.  This  is, 
I  think,  the  fair  meaning  of  this  im- 
portant declaration.  It  does  not 
affirm  when  they  began  to  be  such« 
or  that  they  were  such  as  soon  as 


A.  D.  64.] 


CHAPTER  II. 


45 


4  But  Goa,  who  is  rich  in 


they  were  born,  or  that  they  were 
such  before  they  became  moral 
agents,  or  that  they  became  such  in 
virtue  of  their  connection  with  Adam 
—•whatever  may  be  the  truth  on 
these  points ;  but  it  affirms  that  be- 
fore they  were  renewed,  they  were 
the  children  of  wrath.  So  fiir  as  this 
text  is  -concerned,  this  might  have 
been  true  at  their  very  birth ;  but  it 
does  not  directly  and  certainly  prove 
that.  It  proves  that  at  no  time  be- 
fore their  conversion  were  they  the 
children  of  God,  but  that  their  whole 
condition  before  that  was  one  of  ex- 
posure to  wrath.  Comp.  Rom.  ii.  14. 
27.  1  Cor.  xi.  14.  Gal.  ii.  15.  Some 
men  are  bom  Jews,  and  some  hea- 
then ;  some  free,  and  some  slaves ; 
some  white,  and  some  black;  some 
are  born  to  poverty,  and  some  to 
wealth;  some  are  the  children  of 
kings,  and  some  of  beggars ;  but, 
whatever  their  rank  or  condition, 
they  are  born  exposed  to  wrath,  or 
in  a  situation  which  would  render 
them  liable  to  wrath.  But  why  this 
is,  the  apostle  does  not  say.  Whe- 
ther for  their  own  sins  or  for  the  sins 
of  another ;  whether  by  a  corrupted 
soul  or  by  imputed  guilt;  whether 
they  act  as  moral  agents  as  soon  as 
born,  or  at  a  certain  period  of  child- 
hood, Paul  does  not  say.  ^  The 
children  of  wrath.  Exposed  to  wrath, 
or  liable  to  wrath.  They  did  not 
by  nature  inherit  holiness ;  they  in- 
herited that  which  would  subject 
them  to  wrath.  The  meaning  has 
been  well  expressed  by  Doddridge, 
who  refers  it  "  to  the  original  apos- 
tasy and  corruption,  in  consequence 
of  which  men  do,  according  to  the 
course  of  nature,  fall  early  into  per- 
sonal guilt,  and  so  become  obnoxious 
to  thedivine  displeasure."  Manymo- 
dern  expositors  have  supposed  that 
this  has  no  reference  to  any  original 
tendency  of  our  fellen  nature  to  sin, 


mercy,  for  his  great  love  where- 
with he  loved  us, 


or  to  native  corruption,  but  tharit 
refers  to  the  habit  of  sin,  or  to  the 
fact  of  their  having  been  the  slaves 
of  appetite  and  passion.  I  admit 
that  the  direct  and  immediate  sense 
of  the  passage  is  that  they  were, 
when  without  the  gospel,  and  before 
they  were  renewed,  the  children  of 
wrath ;  but  still  the  fair  interpreta- 
tion is,  that  they  were  born  to  that 
state,  and  that  that  condition  was  the 
regular  result  of  their  native  depra- 
vity; and  I  do  not  know  a  more 
strong  or  positive  declaration  that 
can  be  made  to  show  that  men  are 
by  nature  destitute  of  holiness,  and 
exposed  to  perdition.  IT  Even  as 
others.  That  is,  'do  not  suppose 
that  you  stand  alone,  or  that  you  are 
the  worst  of  the  species.  You  are 
indeed,  by  nature,  the  children  of 
wrath;  but  not  you  alone.  All 
others  were  the  same.  You  have  a 
common  inheritance  with  them.  1 
do  not  mean  to  charge  you  with 
being  the  worst  of  sinners,  or  as  being 
alone  transgressors.  It  is  the  com- 
mon lot  of  man — the  sad,  gloomy  in- 
heritance to  which  we  all  are  born.' 
The  Greek  is,  bi  Xonrdi  — '  the  re- 
mainder, or  the  others,' — including 
all.  Comp.  Notes  on  Rom.  v.  19. 
This  doctrine  that  men  without  the 
gospel  are  the  children  of  wrath, 
Paul  had  fully  defended  in  Rom.  i., 
ii.,  iii.  No  truth,  perhaps,  is  more 
frequently  stated  in  the  Bible ;  none 
is  more  fearful  and  awful  in  its  cha- 
racter. What  a  declaration,  that  we 
*  are  by  nature  the  children  of  wrath !' 
Who  should  not  inquire  what  it 
means  1  Who  should  not  make  an 
effort  to  escape  from  the  wrath  to 
come,  and  become  a  child  of  glory 
and  an  heir  of  life  1 

4.  But  God,  who  is  rich  in  mercy. 
On  the  use  of  the  word  rich  by 
Paul,  see  Notes  on  ch.  i.  7.  It  is  a 
beautiful  expression.    *  God  is  rich 


M 


EPHESIANS. 


[A.  D.  64. 


6  Even  *  when  we  were  dead 
m  sins,  hath  quickened  us  to- 
gether with  Christ,  (by  ^  grace  ^ 
ye  are  saved ;) 

a  Ro.  5.  6,  8,  10.     *■  by  whose,      b  Ro.  3.  24. 

in  mercy;'  overflowing-,  abundant. 
Mercy  is  the  riches  or  the  wealth  of 
God.  Men  are  often  rich  in  gold, 
and  silver,  and  diamonds,  and  they 
pride  themselves  in  these  posses- 
sions; but  God  is  rich  in  mercy. 
In  that  he  abounds;  and  he  is  so 
rich  in  it  that  he  is  willing  to  im- 
part it  to  others ;  so  rich  that  he  can 
make  all  blessed.  *[[  For  his  great 
love.  That  is,  his  great  love  was 
the  reason  why  he  had  compassion 
upon  us.  It  is  not  that  we  had  any 
claim  or  deserved  his  favour ;  but  it 
IS,  that  God  had  for  man  original  and 
eternal  love,  and  that  love  led  to  the 
gift  of  a  Saviour,  and  to  the  bestow- 
ment  of  salvation. 

5.  Even  when  we  were  dead  in 
sins.  Notes,  ver.  1.  Comp.  Rom. 
V.  8.  The  construction  here  is, 
'  God,  who  is  rich  in  mercy,  on  ac- 
count of  the  great  love  which  he 
bare  unto  us,  even  being  dead  in 
sin,  hath  quickened  us,'  &c.  It  does 
not  mean  that  he  quickened  us  when 
we  were  dead  in  sm,  but  that  he 
loved  us  then,  and  made  provision 
for  our  salvation.  It  was  love  to  the 
children  of  wrath ;  love  to  those  who 
had  no  love  to  return  to  him ;  love 
to  the  alienated  and  the  lost.  That 
is  true  love — the  sincerest  and  the 
purest  benevolence — love,  not  like 
that  of  men,  but  such  only  as  God 
bestows.  Man  loves  his  friend,  his 
benefector,  his  kindred — God  loves 
his  foes,  and  seeks  to  do  them  good. 
^  Bath  quickened  us.  Hath  made 
us  alive.  See  ver.  1.  ^  Together 
with  Christ.  In  connection  with 
him ;  or  in  virtue  of  his  being  raised 
up  ftom  the  grave.  The  meaning 
is,  that  there  was  such  a  connection 
between  Christ  and  those  whom  the 
Father  had  given  to  him,  that  his 


6  And  hath  raised "  us  up  to- 
gether, and  made  us  sit  together 
in  heavenfy  places  iti  Christ  Je- 
sus; 


c  Col.  2.  12. 


resurrection  from  the  grave  involved 
their  resurrection  to  spiritual  life. 
It  was  like  raising  up  the  head  and 
the  members — the  whole  body  to- 
gether. Comp.  Notes  on  Rom.  vi. 
5.  Everywhere  in  the  New  Testa- 
ment, the  close  connection  of  tlie 
believer  with  Christ  is  affirmed. 
We  are  crucified  with  him.  We 
die  with  him.  We  rise  with  him. 
We  live  with  him.  We  reign  with 
him.  We  are  jomt  heirs  with  him. 
We  share  his  sufferings  on  earth 
(1  Pet.  iv.  13),  and  we  share  his 
glory  with  him  on  his  throne.  Rev. 
iii.  21.  ^  By  grace  ye  are  saved. 
Marg.,  by  whose.  See  Notes  on 
Rom.  iii.  24.  Paul's  mind  was  full 
of  the  subject  of  salvation  by  grace, 
and  he  throws  it  in  here,  even  in  an 
argument,  as  a  point  which  he 
would  never  have  them  lose  sight  of 
The  subject  before  him  was  one  emi 
nently  adapted  to  bring  tliis  truth 
to  mind,  and  though,  in  the  tram  of 
his  arguments,  he  had  no  time  now 
to  dwell  on  it,  yet  he  would  not 
suffer  any  opportunity  to  pass  with- 
out referring  to  it. 

6.  And  hath  raised  us  up  together. 
That  is,  we  are  raised  from  the 
death  of  sin  to  the  life  of  religion, 
in  connection  with  the  resurrection 
of  Jesus,  and  in  virtue  of  that.  So 
close  is  the  connection  between  him 
and  his  people,  that  his  resurrection 
made  theirs  certain.  Comp.  Col.  ii. 
12.  Notes,  Rom.  vi.  5.  IF  And 
made  us  sit  together.  Togethei 
with  him.  That  is,  we  share  his 
honours.  So  close  is  our  connection 
with  him,  that  we  shall  paitake  of 
his  glory,  and  in  some  measuir?  do 
now.  Comp.  Notes  on  Matt.  xix. 
28,  and  Rom.  viii.  17.  ^  In  heaven-' 
ly  places.     See  Notes  on  ch.  i.  3. 


A.  D.  64.J 


CHAPTER  11. 


47 


7  That  in  the  ages  to  come  he 
might  shew  the  exceeding  riches 
of  nis  grace,  in  his  kindness  "  to- 
ward us  through  Christ  Jesus. 


a  Tit.  3.  4. 


The  meaning  is,  that  he  has  gone  to 
the  heavenly  world  as  our  Head  and 
Representative.  His  entrance  there 
is  a  pledge  that  we  shall  also  enter 
there.  Even  here  we  have  the  anti- 
cipation of  glory,  and  are  admitted 
to  exalted  honours,  as  if  we  sat  in 
heavenly  places,  in  Virtue  of  our 
connection  with  him.  ^  In  Christ 
Jesus.  It  is  in  connection  with  him 
that  we  are  thus  exalted,  and  thus 
filled  with  joy  and  peace.  The 
meaning  of  the  whole  is,  '  We  are 
united  to  Christ.  We  die  with  him, 
and  live  with  him.  We  share  his 
sufferings,  and  we  share  his  joys. 
We  become  dead  to  the  world  in 
virtue  of  his  death ;  we  become  alive 
unto  God  in  virtue  of  his  resurrection. 
On  earth  we  are  exalted  to  honour, 
peace,  and  hope,  in  virtue  of  his  re- 
surrection; in  heaven  we  shall  share 
tiis  glory  and  partake  of  his  triumphs.' 
7.  That  in  the  a^es  to  come.  In 
ill  future  times.  The  sense  is,  that 
vhe  riches  of  divme  grace,  and  the 
iivine  benignity,  would  be  shown  in 
Jie  conversion  of  Christians  and 
their  salvation,  to  all  future  times. 
Such  was  his  love  to  those  who 
were  lost,  that  it  would  be  an  ever- 
lasting monument  of  his  mercy,  a 
perpetual  and  unchanging  proof  that 
he  was  goodj  The  sense  is,  we  are 
raised  up  with  Christ,  and  are  made 
to  partake  of  his  honour  and  glory 
in  order  that  others  may  forever  be 
impressed  with  a  sense  of  the  divine 
goodness  and  mercy  to  us.  ^  The 
exceeding  riches  of  his  grace.  The 
abounding^  overflowing  riches  of 
^ce.  Comp.  Notes,  ch.  i.  7.  This 
IS  Paul's  favourite  expression  —  an 
expression  so  beautiful  and  so  full  of 
meaning  that  it  will  bear  often  to  be 


8  For  by  grace  ^  are  ye  saved 
through  faith ; "  and  that  not  **  of 
yourselves ;  it  is  the  gift  of  God : 

b  2  Ti.  1.  9.    c  Ro.  4.  16.     d  Jno.  6.  44.  65. 


repeated.  We  may  learn  from  this 
verse,  (1.)  That  one  object  of  the 
conversion  and  salvation  of  sinners, 
is  to  furnish  a  proof  of  the  mercy 
and  goodness  of  God.  (2.)  Another 
object  is,  that  their  conversion  may 
be  an  encouragement  to  others.  The 
fact  that  such  sinners  as  the  Ephesians 
had  been,  were  pardoned  and  saved, 
affords  encouragement  also  to  others 
to  come  and  lay  hold  on  life.  And 
so  of  all  other  sinners  who  are  saved. 
Their  conversion  is  a  standing  en- 
couragement to  all  others  to  come 
in  like  manner;  and  now  the  his- 
tory of  the  church  for  more  than 
eighteen  hundred  years  furnishes  all 
the  encouragement  which  we  could 
desire.  (3.)  The  conversion  o^ great 
sinners  is  a  special  profif  of  the 
divine  benignity.  So  Paul  argues 
in  the  case  before  us;  and  so  he 
oflen  argued  from  his  own  case. 
Comp.  Notes  'on  1  Tim.  i.  16.  (4.) 
Heaven,  the  home  of  the  redeemed, 
will  exhibit  the  most  impressive 
proof  of  the  goodness  of  God  that 
the  universe  fiirnishes.  There  will 
be  a  countless  host  who  were  once 
polluted  and  lost;  who  were  dea(J  in 
sins ;  who  were  under  the  power  of 
Satan,  and  who  have  been  saved  by 
the  riches  of  the  divine  grace — a 
host  now  happy  and  pure,  and  free 
from  sin,  sorrow,  and  death — the 
living  and  eternal  monuments  of  the 
grace  of  God. 

8.  For  by  grace  are  ye  saved.  By 
mere  favour.  It  is  not  by  your  own 
merit;  it  is  not  because  you  have 
any  claim.  This  is  a  favourite  doc- 
trine with  Paul,  as  it  is  with  all  who 
love  the  Lord  Jesus  in  sincerity. 
Comp.  Notes  on  R?)m.  i.  7 ;  iii.  24. 
IT  Through  faith.     Grace  bestowed 


48 


EPHESIANS. 


[A.  D.  G4. 


9  Not  of  works,  lest  any  man 
should  boast. 

through  faith,  or  in  connection  with 
believing.  See  Notes  on  Rom.  i.  17 ; 
iv.  16.  ^  And  that  not  of  yourselves. 
That  is,  salvation  does  not  proceed 
from  yourselves.  The  word  render- 
ed that — TovTo — is  in  the  neuter  gen- 
der, and  the  word  faith — rttcf-r'tj — is 
in  the  feminine.  The  word  "  that," 
therefore,  does  not  refer  particularly 
V)  faith,  as  being  the  gift  of  God, 
Dut  to  the  salvation  by  grace  of 
which  he  had  been  speaking.  This 
is  the  interpretation  of  the  passage 
which  is  the  most  obvious,  and  which 
is  now  generally  conceded  to  be  the 
true  one.  See  Bloomfield.  Many 
critics,  however,  as  Doddridge,  Beza, 
Piscator,  and  Chrysostom,  maintain 
that  the  word  '  that'  (-rovro)  refers  to 
'•faitW  (TttWis);  ^^^  Doddridge 
maintains  that  such  a  use  is  common 
in  the  New  Testament.  As  a  matter 
of  gramvi^r  this  opinion  is  certainly 
doubtful,  if  not  untenable ;  but  as  a 
matter  of  theology  it  is  a  question 
of  very  little  importance.  Whether 
this  passage  proves  it  or  not,  it  is 
certainly  true  that  faith  is  the  gift 
of  God.  It  exists  in  the  mind  only 
when  the  Holy  Ghost  produces  it 
there,  and  is,  in  common  with  every 
other  Christian  excellence,  to  be 
traced  to  his  agency  on  the  heart. 
This  opinion,  however,  does  not 
militate  at  all  with  the  doctrine  that 
man  himself  believes.  It  is  not  God 
that  believes  for  him,  for  that  is  impos- 
sible. It  is  his  own  mind  that  actu- 
ally believes,  or  that  exercises  faith. 
See  Notes  on  Rom.  iv.  3.  In  the 
same  manner  repentance  is  to  be 
traced  to  God.  It  is  one  of  the  fruits 
of  the  operation  of  the  Holy  Spirit 
on  the  soul.  But  the  Holy  Ghost 
does  not  repent  for  us.  It  is  our  own 
mind  that  repents;  our  own  heart 
that  feels ;  our  own  eyes  that  weep 
— and  without  this  there  can  be  no 
true  reoentance.  No  one  can  repent 


10  For  we  are  his  workman- 
ship, created  in  Christ  Jesus  unto 

for  another;  and  God  neither  can 
nor  ought  to  repent  for  us.  He  has 
done  no  wrong,  and  if  repentance  is 
ever  exercised,  therefore,  it  must  be 
exercised  by  our  own  minds.  So  of 
faith.  God  cannot  believe  for  us.  We 
must  believe,  or  we  shall  be  damned. 
Still  this  does  not  conflict  at  all  with 
the  opinion,  that  if  we  exercise  faith, 
the  inclination  to  do  it  is  to  be  traced 
to  the  agency  of  God  on  the  heart. 
I  would  not  contend,  therefore,  about 
the  grammatical  construction  of  this 
passage,  with  respect  to  the  point  of 
the  theology  contained  in  it ;  still  it 
accords  better  with  the  obvious  gram- 
matical construction,  and  with  the  de- 
sign of  the  passage  to  understand  the 
word  "  that"  as  referring  not  to  faith 
only,  but  to  salvation  by  grace.  So 
Calvin  understands  it,  and  so  it  is 
understood  by  Storr,  Locke,  Clarke, 
Koppe,  Grotius,  and  others.  IT  It  is 
the  gift  of  God.  Salvation  by  grace 
is  his  gift.  It  is  not  of  merit ;  it  is 
wholly  by  favour. 

9.  Not  of  works.  See  Notes  on 
Rom.  iii.  20.  27. 

10.  For  we  are  his  workmanship. 
We  are  his  making — rcolr^ixa.  That 
is,  we  are  created  or  formedhy  him, 
not  only  in  the  general  sense  in 
which  all  things  are  made  by  him, 
but  in  that  peculiar  sense  which  is 
denoted  by  the  new  creation.  See 
Notes  on  2  Cor.  v.  17.  Whatever 
of  peace,  or  hope,  or  purity  we  have, 
has  been  produced  by  his  agency  on 
the  soul.  There  caimot  be  con- 
ceived to  be  a  stronger  expression 
to  denote  the  agency  of  God  in  the 
conversion  of  men,  or  the  fact  that 
salvation  is  wholly  of  grace.  IF  Cre- 
ated in  Christ  Jesus.  -  On  the  word 
created,  see  Notes  on  2  Cor.  v.  17. 
^  Unto  good  works.  With  refer- 
ence to  a  holy  life ;  or,  the  design  for 
which  we  have  been  created  in 
Christ  is,  that  we  should  lead  a  holy 


A.  D.  64.] 


CHAPTER  II. 


49 


food  works,  which  *  God  Tiath  be- 
)re  ^   ordained   that  we   should 
walk  in  them. 

11  Wherefore  remember,  that 

a  c.  1.  4.  '  or,  prepared. 

life.  The  primary  object  was  not 
10  bring  us  to  heaven.  It  was  that 
we  should  be  holy.  Paul  held  per- 
haps more  firmly  than  any  other 
man,  to  the  position  that  men  are 
saved  -by  the  mere  grace  of  God, 
and  by  a  divine  agency  on  the  soul ; 
but  it  is  certain  that  no  man  ever 
held  more  firmly  that  men  must  lead 
holy  lives,  or  they  could  have  no 
evidence  that  they  were  the  chil- 
dren of  God.  IT  Which  God  hath 
before  ordained.  Marg.,  prepared. 
The  word  here  used  means  to  pre- 
pare beforehand,  then  to  predesti- 
nate, or  appoint  before.  The  proper 
meaning  of  this  passage  is, '  to  which 
(oJf)  good  worl^  God  has  predesti- 
nated us,  or  appointed  us  beforehand, 
that  we  should  walk  in  them.'  The 
word  here  used — rtpofrotaa^w — oc- 
curs in  the  New  Testament  nowhere 
else  except  in  Rom.  ix.  23,  where  it 
is  rendered  'had  afore  prepared.'  It 
involves  the  idea  of  a  previous  de- 
termination, or  an  arrangement  be- 
forehand for  securing  a  certain  re- 
sult. The  previous  preparation  here 
referred  to  was,  the  divine  inten- 
tion ;  and  the  meaning  is,  that  God 
had  predetermined  that  we  should 
lead  holy  lives.  It  accords,  there- 
fore, with  the  declaration  m  ch.  i.  4, 
that  he  had  chosen  his  people  before 
tlie  foundation  of  the  world,  that 
they  should  be  holy.  See  Notes  on 
that  verse.  H  That  we  should  walk 
in  them.  That  we  should  live  holy 
lives.  The  word  walk  is  oflen  used 
in  the  Scriptures  to  denote  the  course 
of  life.     Notes  on  Rom.  vi.  4. 

11.  Wherefore  remember.  The 
design  of  this  evidently  is,  to  excite 
a.  sense  of  gratitude  in  their  bosoms 
for  that  mercy   which   had   called 


ye  being  in  time  past  Gentiles  in 
the  flesh,  who  ai'e  called  Uncir- 
cumcision  by  that  which  is  called 
the  Circumcision  in  the  flesh  made 
by  hands ; 


them  from  the  errors  and  sins  of 
their  former  lives,  to  the  privileges 
of  Christians.  It  is  a  good  thing 
for  Christians  to  ^  remember^  what 
they  were.  No  faculty  of  the  mind 
can  be  better  employed  to  produce 
humility,  penitence,  gratitude,  and 
love,  than  the  memory.  It  is  well 
to  recall  the  recollection  of  our' 
former  sin's ;  to  dwell  upon  our  hard- 
ness of  heart,  our  alienation,  and 
our  unbelief;  and  to  remember  our 
wanderings  and  our  guilt,  until  the 
heart  be  affected,  and  we  are  made 
to  feel.  The  converted  Ephesians 
had  much  guilt  to  recollect  and  to 
mourn  over  in  their  former  life  ;  and 
so  have  all  who  are  converted  to  the 
Christian  faith.  ^  That  ye  being 
in  time  past.  Formerly — (Ttots.) 
%  Gentiles  in  the  flesh.  You  were 
Gentiles  in  the  flesh,  i.  e.  under  the 
dominion  of  the  flesh,  subject  to  the 
control  of  carnal  appetites  and  plea- 
sures. ^  Who  are  called  Uncir- 
cumcision.  That  is,  who  are  called 
'the  uncircumcised.'  This  was  a 
term  similar  to  that  which  we  use 
when  we  speak  of  '  the  unbaptized.' 
It  meant  that  they  were  without  the 
pale  of  the  people  of  God ;  that  they 
enjoyed  none  of  the  ordinances  and 
privileges  of  the  true  religion ;  and 
was  commonly  a  term  of  reproach. 
Comp.  Judges  xiv.  3;  xv.  18.  1 
Sam.  xiv.  6;  xvii.  26;  xxxi.  4. 
Ezek.  xxxi.  18.  ^  By  that  which 
is  called  the  Circumcision.  By  those 
who  are  circumcised,  i.  e.  by  the 
Jews.  ^  In  the  flesh  made  by  hands. 
In  contradistinction  from  the  circum- 
cision of  the  heart.  See  Notes  or. 
Rom.  ii.  28,  29.  They  had  Eter- 
nally adopted  the  rites  of  the  true 
religion,  though  it  did  not  follow  that 


50 


EPHESIANS. 


[A.  D.  64 


12  That  at  tliat  time  ye  were 
without  Christ,  being  aliens  from 
the  commonwealth  of  Israel,  and 

they  had  the  circumcision  of  the 
heart,  or  that  they  were  the  true 
children  of  God. 

12.  Ye  v)ere  without  Christ.  You 
were  without  the  knowledge  of  the 
Messiah.  You  had  not  heard  of  him ; 
of  course  you  had  not  embraced  him. 
You  were  living-  without  any  of  the 
hopes  and  consolations  which  you 
now  have,  from  having  embraced 
him.  The  object  of  the  apostle  is 
to  remind  them  of  the  -deplorable 
condition  in  which  they  were  by  na- 
ture ;  and  nothing  would  better  ex- 
press it  than  to  say  they  were  "  with- 
out Christ,"  or  that  they  had  no 
knowledge  of  a  Saviour.  They  knew 
of  no  atonement  for  sin.  They  had 
no  assurance  of  pardon.  They  had 
no  well-founded  hope  of  eternal  life. 
They  were  in  a  state  of  darkness 
and  condemnation,  from  which  no- 
thing but  a  knowledge  of  Christ 
could  deliver  them.  All  Christians 
may  in  like  manner  be  reminded  of 
the  fact  that,  before  their  conver- 
sion, they  were  "without  Christ." 
Though  they  had  heard  of  him,  and 
were  constantly  under  the  instruc- 
tion which  reminded  them  of  him, 
yet  they  were  without  any  true 
knowledge  of  him,  and  without  any 
of  the  hopes  which  result  from  hav- 
ing embraced  him.  Many  were  in- 
fidels. Many  were  scoffers.  Many 
were  profane,  sensual,  corrupt. 
Many  rejected  Christ  with  scorn; 
many,  by  simple  neglect.  All  were 
without  any  true  knowledge  of  him ; 
all  were  destitute  of  the  peace  and 
hope  which  result  from  a  saving  ac- 
quamtance  with  him.  We  may  add, 
that  there  is  no  more  affecting  de- 
scription of  the  state  of  man  by  na- 
ture than  to  say,  he  is  without  a 
Saviour.  Sad  would  be  the  condi- 
tion of  the  world  without  a  Re- 
deemer— sad  is  the  state  of  that  por- 


strangers  from  the  covenants  of 
promise,  having  no  hope,  and 
without  God  in  the  world: 


tion  of  mankind  who  reject  him. 
Reader,  are  you  without  Christ  1 
^  Being  aliens  from  the  common- 
wealth of  Israel.  This  is  the  second 
characteristic  of  their  state  before 
their  conversion  to  Christianity. 
This  means  more  than  that  they 
were  not  Jews.  It  means  that  they 
were  strangers  to  that  polity- — rioxi- 
tiCa — or  arrangement  by  which  the 
worship  of  the  true  God  had  been 
kept  up  in  the  world,  and  of  course 
were  strangers  to  the  true  religion. 
The  arrangements  for  the  public 
worship  of  Jehovah  were  made 
among  the  Jews.  They  had  his  law, 
his  temple,  his  Sabbaths,  and  the 
ordinances  of  his  religion.  See  Notes 
on  Rom.  iii.  2.  To  all  these  the 
heathens  had  been  strangers,  and  of 
course  they  were  deprived  of  all  the 
privileges  which  resulted  from  hav- 
ing the  true  religion.  The  word 
here  rendered  commonwealth — jtoU' 
T'Ettt — means  properly  citizenship,  or 
the  right  of  citizenship,  and  then  a  * 
community,  or  state.  It  means  here 
that  arrangement  or  organization  by 
which  the  worship  of  the  true  God 
was  maintained.  The  word  aliens — 
aTCr}%%otfitu>iJiivoi — here  means  merely 
that  they  were  strangers  to.  It 
does  not  denote,  of  necessity,  that 
they  were  hostile  to  it ;  but  that  they 
were  ignorant  of  it,  and  were,  there- 
fore, deprived  of  the  benefits  which 
they  might  have  derived  from  it,  if 
they  had  been  acquainted  with  it. 
^  And  strangers.  This  word — ^s- 
j/o$ — means  properly  a  guest,  or  a 
stranger,  who  is  hospitably  enter- 
tained ;  then  a  foreigner,  or  one  from 
a  distant  country ;  and  here  means 
that  they  did  not  belong  to  the  com- 
munity where  the  covenants  of  pro- 
mise were  enjoyed;  that  is,  they 
were  strangers  to  the  privileges  of 
the  people  of  God.     IT  The  cove- 


A.  D.  64.] 


CHAPTER  II. 


51 


nants  of  promise.  See  Notes  on 
Rom.  ix.  4.  The  covenants  of  pro- 
mise were  thase  various  arrange- 
ments which  God  made  with  his 
people,  by  which  he  promised  them 
future  blessing's,  and  especially  by 
which  he  promised  that  the  Messiah 
should  come.  To  be  in  possession 
of  them  was  regarded  as  a  high  ho- 
nour and  privilege ;  and  Paul  refers 
to  it  here  to  show  that,  though  the 
Ephesians  had  been  by  nature  with- 
out these,  yet  they  had  now  been 
brought  to  enjoy  all  the  benefits 
of  them.  On  the  word  covenant, 
see  Notes  on  Gal.  iii.  15.  It  may 
be  remarked,  that  Walton  (Poly- 
glott)  and  Rosenmiiller  unite  the 
word  *  promise'  here  with  the  word 
'  hope' — having  no  hope  of  the  pro- 
mise. But  the  more  obvious  and 
usual  interpretation  is  that  in  our 
common  version,  meaning  that  they 
were  not  by  nature  favoured  with 
the  covenants  made  with  Abraham, 
Isaac,  Jacob,  &c.,  by  which  there 
was  a  promise  of  future  blessings 
under  the  Messiah.  If  Having  no 
hope.  The  apostle  does  not  mean  to 
affirm  that  they  did  not  cherish  any 
hope,  for  this  is  scarcely  true  of  any 
man;  but  that  they  were  without 
any  proper  ground  of  hope.  It  is 
true  of  perhaps  nearly  all  men  that 
they  cherish  some  hope  of  future 
happiness.  But  the  ground  on  which 
they  do  this  is  not  well  understood 
by  themselves,  nor  do  they  in  gene- 
ral regard  it  as  a  matter  worth  par- 
ticular inquiry.  Some  rely  on  mo- 
rality; some  on  forms  of  religion; 
some  on  the  doctrine  of  universal 
salvation;  all  who  are  impenitent 
believe  that  they  do  not  deserve  eter- 
nal death,  and  expect  to  be  saved  by 
justice.  Such  hopes,  however,  must 
be  unfounded.  No  hope  of  life.in  a 
future  world  can  be  founded  on  a 
proper  basis  which  does  not  rest  on 
some  promise  of  God,  or  some  assur- 
ance that  he  will  save  us ;  and  these 
lopes,  therefore,  which  men  take  up 


they  know  not  why,  are  delusive 
and  vain.  %  And  without  God  in 
the  world.  Gr.  a^soi — atheists ,-  that 
is,  those  who  had  no  knowledge  of 
the  true  God.  This  is  the  last  spe- 
cification of  their  miserable  condi- 
tion before  they  were  converted; 
and  it  is  an  appropiate  crowning  of 
the  climax.  What  an  expression! 
To  be  without  God — without  God  in 
liis  own  world,  and  where  he  is  all 
around  us !  To  have  no  evidence  of 
his  favour,  no  assurance  of  his  love, 
no  hope  of  dwelling  with  him !  The 
meaning,  as  applied  to  the  heathen 
Ephesians,  was,  that  they  had  no 
knowledge  of  the  true  God.  This 
was  true  of  the  heathen,  and  in  an 
important  sense  also  it  is  true  of  all 
impenitent  sinners,  and  was  once 
true  of  all  who  are  now  Christians. 
They  had  no  God.  They  did  not 
worship  him,  or  love  him,  or  serve 
him,  or  seek  his  favours,  or  act  with 
reference  to  him  and  his  glory.  No- 
thing can  be  a  more  appropriate  and 
striking  description  of  a  sinner  now 
than  to  say  that  he  is  '  without  Grod 
in  the  world.'  He  lives,  and  feels, 
and  acts,  as  if  there  were  no  God. 
He  neither  worships  him  in  secret, 
nor  in  his  family,  nor  in  public.  He 
acts  with  no  reference  to  his  will. 
He  puts  no  confidence  in  his  pro- 
mises, and  fears  not  when  he  threat- 
ens ;  and  were  it  announced  to  him 
that  there  is  no  God,  it  would  pro- 
duce no  change  in  his  plan  of  life, 
or  in  his  emotions.  The  announce- 
ment that  the  emperor  of  China,  or 
the  king  of  Siam,  or  the  sultan  of 
Constantinople,  was  dead,  would  pro- 
duce some  emotion,  and  might  change 
some  of  his  commercial  arrange- 
ments; but  the  announcement  that 
there  is  no  God  would  interfere  wiin 
none  of  his  plans,  and  demand  no 
change  of  life.  And,  if  so,  what  is 
man  in  this  beautiful  world  without 
a  God]  A  traveller  to  eternity 
without  a  God  !  Standing  over  the 
grave  without  a  God !     An  immortal 


62 


EPHESIANS. 


[A.  D.  64. 


13  But  now,  in  Christ  Jesus, 
ye  who  sometimes  were  far  off, 
are  made  nigh  by  the  blood «  of 
Christ. 


a  He.  9. 12. 


being  without  a  God!  A  man — 
fallen,  sunk,  Yuined,  with  no  God  to 
praise,  to  love,  to  confide  in;  with 
no  altar,  no  sacrifice,  no  worship,  no 
hope;  with  no  Father  in  trial,  no 
counsellor  in  perplexity,  no  support 
in  death !  Such  is  the  state  of  man 
by  nature.  Such  are  the  eflTects  of 
sin. 

13.  Bui  now  in  Christ  Jesus.  By 
the  coming  and  atonement  of  the 
Lord  Jesus,  and  by  the  gospel  which 
he  preached.  ^  Ye  who  sometimes 
were  afar  off.  Who  vf  ere  formerly 
— TtotB.  Tindal  translates  it,  a  whyle 
agoo.  The  phrase  afar  off — ^axe^civ 
—  means  that  they  were  formerly 
far  off"  from  God  and  his  people.  The 
expression  is  derived  from  the  cus- 
tom of  speaking  among  the  Hebrews. 
God  was  supposed  to  reside  in  the 
temple.  It  was  a  privilege  to  be 
near  the  temple.  Those  who  were 
remote  fi-om  Jerusalem  and  the  tem- 
ple were  regarded  as  far  off  from 
God,  and  hence  as  peculiarly  irreli- 
gious and  wicked.  See  Notes  on 
Isa.  Ivii.  19.  %  Are  made  nigh. 
Are  admitted  to  the  favour  of  God, 
and  permitted  to  approach  him  as 
his  worshippers.  ^  By  the  blood  of 
Christ.  The  Jews  came  near  to  the 
mercy-seat  on  which  the  symbol  of 
the  divine  presence  rested  (Notes  on 
Rom.  iii.  25),  by  the  blood  that  was 
offered  in  sacrifice ;  that  is,  the  High 
Priest  approached  that  mercy-seat 
with  blood  and  sprinkled  it  before 
God.  Now  we  are  permitted  to  ap- 
proach him  with  the  blood  of  the 
atonement.  The  shedding  of  that 
blood  has  prepared  the  way  by  which 
Gentiles  as  well  as  Jews  may  ap- 
proach God,  and  it  is  by  that  offering 
that  we  are  led  to  seek  God. 


14  For  he  ^  is  our  peace,  who 
hath  made  both'  one,  and  halh 
broken  down  the  middle  wall  of 
partition  between  us; 

b  Mi.  5.  5.  c  Jno.  10.  16.    Ga.  3.  2». 

14.  For  he  is  our  peace.  There 
is  evident  allusion  here  to  Isa.  Ivii. 
19.  See  Notes  on  that  verse.  The 
peace  here  referred  to  is  that  by 
which  a  union  in  worship  and  in 
feeling  has  been  produced  between 
the  Jews  and  the  Gentiles.  For- 
merly they  were  alienated  and  sepa- 
rate. They  had  different  objects  ol 
worship;  different  religious  rites 
different  views  and  feelings.  The 
Jews  regarded  the  Gentiles  with  ha- 
tred, and  the  Gentiles  the  Jews  with 
scorn.  Now,  says  the  apostle,  they 
are  at  peace.  They  worship  ^Iie 
same  God.  They  have  the  same 
Saviour.  They  depend  on  the  same 
atonement-  They  have  the  same 
hope.  They  look  forward  to  the 
same  heaven.  They  belong  to  the 
same  redeemed  family.  Reconcili- 
ation has  not  only  taken  place  with 
God,  but  with  each  other.  77«e  best 
way  to  produce  peace  between  alien- 
ated minds  is  to  bring  them  to  the 
same  Saviour.  That  will  do  more 
to  silence  contentions,  and  to  heal 
alienations,  than  any  or  all  other 
means.  Bring  men  around  the  same 
cross;  fill  them  with  love  to  the 
same  Redeemer,  and  give  them  the 
same  hope  of  heaven,  and  you  put  a 
period  to  alienation  and  strife.  The 
love  of  Christ  is  so  absorbing,  and 
the  dependence  in  his  blood  so  en- 
tire, that  they  will  lay  aside  these 
alienations,  and  cease  their  conten- 
tions. The  work  of  the  atonement 
is  thus  designed  not  only  to  produce 
peace  with  God,  but  peace  between 
alienated  and  contending  minds. 
The  feeling  that  we  are  redeemed 
by  the  same  blood,  and  that  we  have 
the  same  Saviour,  will  unite  the  rich 
and  the  poor,  the  bond  and  the  free. 


\.  D.  64. ' 


CHAPTER  II. 


53 


15  Having  abolished  "  in  his 
flesh  the  enmity,  even  the  law  of 
commandments  contained  in  ordi- 

a  Col.  2.  14. 

the  high  and  the  low,  in  the  ties  of 
brotherhood,  and  make  them  feel  that 
they  are  one!  This  great  work  of 
the  atonement  is  thus  designed  to 
produce  peace  in  alienated  minds 
everywhere,  and  to  diffuse  abroad 
the  feeling  of  universal  brotherhood. 
%  Who  hath  made  both  one.  Both 
Gentiles  and  Jews.  He  has  united 
them  in  one  society.  IT  Having 
broken  down  the  middle  wall.  There 
is  an  allusion  here  undoubtedly  to 
the  wall  of  partition  in  the  temple 
by  which  the  court  of  the  Gentiles 
was  separated  from  that  of  the  Jews. 
See  Notes  and  the  plan  of  the  tem- 
ple, in  Matt.  xxi.  1 2.  The  idea  here 
is,  that  that  was  now  broken  down, 
and  that  the  Gentiles  had  the  same 
access  to  the  temple  as  the  Jews. 
The  sense  is,  that  in  virtue  of  the 
sacrifice  of  the  Redeemer  they  were 
admitted  to  the  same  privileges  and 
hopes. 

15.  Having-  abolished.  Having 
brought  to  naught,  or  put  an  end  to 
it — xa/ta^yrida^.  ^  In  his  flesh.  By 
the  sacrifice  of  his  body  on  the  cross. 
It  was  not  by  instniction  merely ;  it 
was  not  by  communicating  the  know- 
ledge of  God ;  it  was  not  as  a  teach- 
er ;  it  was  not  by  the  mere  exertion 
of  power ;  it  was  by  his  flesh — ^his 
human  nature — and  this  can  mean 
only  that  he  did  it  by  his  sacrifice 
of  himself.  It  is  such  language  as 
is  appropriate  to  the  doctrine  of  the 
atonement — not  indeed  teaching  it 
directly — ^but  still  such  as  one  would 
use  who  believed  that  doctrine,  and 
such  as  no  other  one  would  employ. 
Who  would  now  say  of  a  moral 
teacher  that  he  accomplislied  an  im- 
portant result  by  his  flesh  ?  Who 
would  say  of  a  man  that  was  instru- 
mental in  reconciling  his  contending 
neighbours,  that  he  did  it  by  his 
5* 


nances ;  for  to  make  in  himself 
of  twain  one  new  man,  so  making 
peace ; 

flesh?  Who  would  say  of  Dr. 
Priestley  that  he  established  Unita- 
rianism  in  his  flesh  ?  No  man  would 
have  ever  used  this  language  who 
did  not  believe  that  Jesus  died  as  a 
sacrifice  for  sin.  IT  The  enmity. 
Between  the  Jew  and  the  Gentile. 
Tindal  renders  this,  "  the  cause  of 
hatred,  that  is  to  say,  the  law  of 
commandments  contained  in  the  law 
written."  This  is  expressive  of  the 
true  sense.  The  idea  is,  that  the 
ceremonial  law  of  the  Jews,  on 
which  they  so  much  prided  them- 
selves, was  the  cause  of  the  hostility 
existing  between  them.  That  made 
them  different  people,  and  laid  the 
foundation  for  the  alienation  which 
existed  between  them.  They  had 
different  laws ;  different  institutions ; 
a  different  religion.  The  Jews  look- 
ed upon  themselves  as  the  favourites 
of  Heaven,  and  as  in  possession  of 
the  knowledge  of  the  only  way  of 
salvation;  the  Gentiles  regarded 
their  laws  with  contempt,  and  look- 
ed upon  the  peculiar  institutions 
with  scorn.  When  Christ  came, 
and  abolished  by  his  death  their  pe- 
culiar ceremonial  laws,  of  course  the 
cause  of  this  alienation  ceased. 
%  Even  the  law  of  commandments. 
The  law  of  positive  commandments. 
This  does  not  refer  to  the  moral  law, 
which  was  not  the  cause  of  the  alien- 
ation, and  which  was  not  abolished 
by  the  death  of  Christ,  but  to  the 
laws  commanding  sacrifices,  festi- 
vals, fasts,  &c.,  which  constituted  the 
peculiarity  of  the  Jewish  system. 
These  were  the  occasion  of  the  en- 
mity between  the  Jews  and  the  Gen- 
tiles, and  these  were  abolished  by 
the  great  sacrifice  which  the  Re- 
deemer made ;  and  of  course  wnen 
that  was  made,  the  purpose  for  which 
.these  laws  were  instituted  was  ac- 


^ 


16  And  that  he  might  i-econ- 
cile  "  both  unto  God  in  one  body 
by  the  cross,  having  slain  the  en- 
mity ^  thereby ; 

a  Col.  ].  20-22.  *  or,  in  himself. 


EPHESIANS.  [A.  D.  64. 

17  And  came  and  preached 
peace  to  you  *  which  were  afar 
off  and  to  them  that  were  nigh. 

18  For  through*^  him  we  both 


compUshed,  and  they  ceased  to  be 
of  value  and  to  be  binding.  ^  Con- 
tained in  ordinances.  In  the  Mo- 
saic commandments.  The  word  or- 
dinance means,  decree,  edict,  law. 
Luke  ii.  1.  Acts  xvi.  4;  xvii.  7. 
Col.  ii.  14.  ^  For  to  make  in  him- 
self. By  virtue  of  his  death,  or  un- 
der him  as  the  head.  ^  Of  twain 
one  new  man.  Of  the  two — Jews 
and  Gentiles — one  new  spiritual  per- 
son; that  they  might  be  united.  The 
idea  is,  that  as  two  persons  who  had 
been  at  enmity,  might  become  re- 
conciled and  be  one  in  aim  and  pur- 
suit, so  it  was  in  the  effect  of  the 
work  of  Christ  on  the  Jews  and  Gen- 
tiles. When  they  were  converted 
they  would  be  united  and  harmonious. 
16.  And  that  he  might  reconcile 
both  unto  God.  This  Was  another 
of  the  effects  of  the  work  of  redemp- 
tion, and  indeed  the  main  effect.  It 
was  not  merely  to  make  them  har- 
monious, but  it  was  that  both,  who 
nad  been  alienated  from  God,  should 
be  reconciled  to  him.  This  was  a 
different  effect  from  that  of  pro- 
ducing peace  between  themselves, 
though  in  some  sense  the  one  grew 
out  of  the  other.  They  who  are  re- 
conciled to  God  will  be  at  peace 
with  each  other.  They  will  feel 
that  they  are  of  the  same  family, 
and  are  all  brethren.  On  the  sub- 
ject of  reconciliation,  see  Notes  on 
2  Cor.  V.  18.  IT  In  one  body.  One 
spiritual  personage — the  church. 
See  Notes  on  ch.  i.  23.  ^  By  the 
cross.  By  the  atonement  which  he 
made  on  the  cross.  See  CoL  i.  20. 
Comp.  Notes  on  Rom.  iii.  25.  It  is 
by  the  atonement  ouly  that  men 
ever  become  reconciled  to  God. 
IF  Having  slain  the  enmity.  Not 
only  the  enmity  between  Jews  and 


b  Ac.  2.  39. 


c  Jno.  14.  0.     1  Pe.  X  18. 


Gentiles,  but  the  enmity  between 
the  sinner  and  God.  He  has  by  that 
death  removed  all  the  obstacles  to 
reconciliation  on  the  part  of  God 
and  on  the  part  of  man.  It  is  made 
efficacious  in  removing  the  enmity 
of  the  sinner  against  God,  and  pro- 
ducmg  peace.  IT  Thereby.  Marg., 
in  himself.  The  meaning  is,  in  his 
cross,  or  by  means  of  his  cross. 

17.  And  came  and  preached  peace. 
That  is,  the  system  of  religion  w^hich 
he  proclaimed,  was  adapted  to  pro- 
duce peace  with  God.  This  he 
preached  personally  to  those  who 
"  were  nigh,"  that  is,  the  Jews ;  to 
those  were  "  afar  off" — the  Gentiles 
— he  preached  it  by  his  apostles. 
He  was  the  author  of  the  system 
which  proclaimed  salvation  to  both. 
The  word  peace  here  refers  to  re- 
conciliation with  God.  %  To  you 
which  were  afar  off,  &c.  See  Notes 
on  ver.  13.  Comp.  Notes  on  Acts 
ii.  39. 

18.  For  through  him.  That  is, 
he  has  secured  this  result  that  we 
have  access  to  God.  This  he  did  by 
his  death — reconciling  us  to  God  ; 
by  the  doctrines  which  he  taught — 
acquainting  us  with  God;  and  by 
his  intercession  in  heaven — ^by  which 
our  "  prayers  gain  acceptance"  with 
him.  ^  We  both  have  access.  Both 
Jews  and  Gentiles.  See  Notes  on 
Rom.  V.  2.  We  are  permitted  to 
approach  God  througli  him,  or  in  his 
name.  The  Greek  word  here — 
Ttpocrouywyji — relates  properly  to  the 
introduction  to,  or  audience  which  we 
are  permitted  to  have  with  a  prince 
or  other  person  of  high  rank.  This 
must  be  effected  through  an  officer 
of  court  to  whom  the  duty  is  in- 
trusted. Rosenmilller,  Alt.  und  neu. 
Morgenland,  in  ]oc.  ^  By  one  Spirit. 


A,  D.  64.] 


CHAPTER  II. 


55 


have  access  by  one  Spirit  unto  the 
Father. 

19  Now  therefore  je  are   no 
more  strangers  and  foreigners,  but 


By  the  aid  of  the  same  Spirit — the 
Holy  Ghost.  See  Notes,  1  Cor.  xii. 
4.  ^  Unto  the  Father.  We  are 
permitted  to  come  and  address  God 
as  our  Father.  See  Notes  on  Rom. 
viii.  15.  26. 

19.  Now  therefore  ye  are  no  more 
ttrangers  and  foreigners.  You  are 
reckoned  with  the  people  of  God. 
You  are  entitled  to  their  privileges, 
and  are  not  to  be  regarded  as  out- 
casts and  aliens.  The  meaning  is, 
that  they  belonged  to  the  same  com- 
munity— the  same  family — as  the 
people  of  God.  The  word  rendered 
strangers — IfVot — means  foreigners 
in  a  state,  as  opposed  to  citizens. 
The  word  rendered  foreigners — 
rtdpoixov — means  guests  in  a  private 
family,  as  opposed  to  the  members 
of  the  fiimily.  Rosenmuller.  Stran- 
gers and  such  as  proposed  to  reside 
for  a  short  time  in  Athens,  were 
permitted  to  reside  in  the  city,  and 
to  pursue  their  business  undisturbed, 
but  they  could  perform  no  public 
duty ;  they  had  no  voice  in  the  pub- 
lic deliberations,  and  they  had  no 
part  in  the  management  of  the  state. 
They  could  only  look  on  as  specta- 
tors, without  mingling  in  the  scenes 
of  state,  or  interfering  in  any  way  in 
the  affairs  of  the  government.  They 
were  bound  humbly  to  submit  to  all 
the  enactments  of  the  citizens,  and 
observe  all  the  laws  and  usages  of  the 
republic.  It  was  not  even  allowed 
them  to  transact  any  business  in 
their  own  name,  but  they  were 
bound  to  choose  from  among  the 
citizens  one  to  whose  care  they  com- 
mitted themselves  as  a  patron,  and 
whose  duty  it  was  to  guard  them 
against  all  injustice  and  wrong. 
Potter's  Gr.  Ant.  1.  55.  Proselytes, 
who  united  themselves  to  the  Jews, 


fellow-citizens  •  with  the  saints, 
and  of  the  household  *  of  God ; 
20  And  are  built «  upon  the** 


a  He.  12.  22,  23. 
c  1  Co.  3.  9, 10. 


ftc.  3.  15. 

d  Mat.  16. 18.   Re.  21.  14. 


were  also  called  in  the  Jewish  writ- 
ings, strangers.  All  foreigners  were 
regarded  as  'strangers,'  and  Jews 
only  were  supposed  to  have  near 
access  to  God.  But  now,  says  the 
apostle,  this  distinction  is  taken 
away,  and  the  believing  heathen,  as 
well  as  the  Jew,  has  the  right  of 
citizenship  in  the  New  Jerusalem, 
and  one,  as  well  as  another,  is  a 
member  of  the  family  of  God.  Bur- 
der,  Ros.  Alt.  u.  neu.  Morgenland, 
in  loc.  The  meaning  here  is,  that 
they  had  not  come  to  sojourn  merely 
as  guests  or  foreigners,  but  were  a 
part  of  the  family  itself,  and  entitled 
to  all  the  privileges  and  hopes  which 
others  had.  ^  But  fellow-citizens 
with  the  saints.  Belonging  to  the 
same  community  with  the  people  of 
God.  %  And  of  the  household  of 
God.  Of  the  same  family.  En- 
titled to  the  same  privileges,  and 
regarded  by  him  as  his  children 
See  ch.  iii.  15. 

20.  And  are  built  upon  thefoun" 
dation.  The  comparison  of  the 
church  with  a  building,  is  common 
in  the  Scriptures.  Comp.  Notes  on 
ICor.  iii.  9,  10.  The  comparison 
was  probably  taken  from  the  temple, 
and  as  that  was  an  edifice  of  great 
beauty,  expense,  and  sacredness,  it 
was  natural  to  compare  the  church 
with  it.  Besides,  the  temple  was 
the  sacred  place  where  God  dwelt  on 
the  earth;  and  as  the  church  was 
the  place  where  he  delighted  now 
to  abide,  it  became  natural  to  speak 
of  his  church  as  the  temple,  or  the 
residence  of  God.  See  Notes  on 
Isa.  liv.  11,  12.  That  building,  says 
Paul,  was  permanently  founded,  and 
was  rising  with  great  beauty  of  pro- 
portion, and  with  great  majesty  and 
splendour.    ^  Of  the  apostles.  The 


56 


EPHESIANS. 


[A.  D.  64 


foundation  of  the  apostles  and 
prophets,  Jesus    Christ    himself 

doctrines  which  they  taught  are  the 
basis  on  which  the  church  rests.  It 
is  possible  that  Paul  referred  here 
to  a  splendid  edifice,  particularly 
because  the  Ephesians  were  distin- 
guished for  their  skill  in  architec- 
ture, and  because  the  celebrated 
temple  of  Diana  was  among  them. 
An  allusion  to  a  building,  however, 
as  an  illustration  of  the  church,  oc- 
curs several  times  in  his  other  epis- 
tles, and  was  an  allusion  which 
would  be  everywhere  understood. 
^  And  prophets.  The  prophets  of 
the  Old  Testament,  using  the  word, 
probably,  to  denote  the  Old  Testa- 
ment in  general.  That  is,  the  doc- 
trines of  divine  revelation,  whether 
communicated  by  prophets  or  apos- 
tles, were  laid  at  the  foundation  of 
the  Christian  church.  It  was  not 
founded  on  philosophy,  or  tradition, 
or  on  human  laws,  or  on  a  venerable 
antiquity,  but  on  the  great  truths 
which  God  had  revealed.  Paul 
does  not  say  that  it  was  founded  on 
Peter,  as  the  Papists  do,  but  on  the 
prophets  and  apostles  in  general.  If 
Peter  had  been  the  '  vicegerent  of 
Christ,'  and  the  head  of  the  church, 
it  is  incredible  that  his  brother  Paul 
should  not  have  given  him  some 
honourable  notice  in  this  place. 
"Why  did  he  not  allude  to  so  import- 
ant a  fact?  Would  one  who  be- 
lieved it  have  omitted  it  I  Would  a 
Papist  now  omit  it]  Learn  here, 
(1.)  That  no  reliance  is  to  be  placed 
on  philosophy  as  a  basis  of  religious 
doctrine.  (2.)  That  the  traditions 
of  men  have  no  authority  in  the 
church  and  constitute  no  part  of  the 
foundation.  (3.)  That  nothing  is  to 
be  regarded  as  a  fundamental  part 
of  the  Christian  system,  or  as  bind- 
ing on  the  conscience,  which  can- 
not be  found  in  the  '  prophets  and 
apostles ;'  that  is,  as  it  means  here, 


being  the  chief"  corner-s/one; 
21  In  whom  all  the  buildino 


a  Is.  28.  IG. 


in  the  Holy  Scriptures.  No  decrees 
of  councils ;  no  ordinances  of  synods ; 
no  '  standard'  of  doctrines ;  no  creed 
or  confession,  is  to  be  urged  as  au- 
thority in  forming  the  opinions  of 
men.  They  may  be  valuable  foi 
some  purposes,  but  not  for  this ;  they 
may  be  referred  to  as  interesting 
parts  of  history,  but  not  to  form  the 
faith  of  Christians;  they  may  be 
used  in  the  church  to  express  its 
belief,  but  not  to  form  it.  What  is 
based  on  the  authority  of  apostles 
and  prophets  is  true,  and  always 
true,  and  only  true ;  what  may  be 
found  elsewhere,  may  be  valuable 
and  true,  or  not,  but,  at  any  rate,  is 
not  to  be  used  to  control  the  faitli  of 
men.  ^  Jesus  Christ  himself  being 
the  chief  corner-stone.  See  Notes 
on  Isa.  xxviii.  16.  Rom.  ix.  33. 
The  corner-stone  is  the  most  im- 
portant in  the  building.  (1.)  Be- 
cause the  edifice  rests  mainly  on  the 
comer-stones.  If  they  are  small, 
and  unstable,  and  settle  down,  the 
whole  building  is  insecure;  and 
hence  care  is  taken  to  place  a  large 
stone  firmly  at  each  corner  of  an 
edifice.  (2.)  Because  it  occupies  a 
conspicuous  and  honourable  place 
If  documents  or  valuable  articles 
are  deposited  at  the  foundation  of  a 
building  it  is  within  the  corner- 
stone. The  Lord  Jesus  is  called  th© 
'corner-stone,'  because  the  whole 
edifice  rests  on  him,  or  he  occupies 
a  place  relatively  as  important  as 
the  corner-stone  of  an  edifice.  Were 
it  not  for  him,  the  edifice  could  not 
be  sustained  for  a  moment.  Neither 
prophets  nor  apostles  alone  could 
sustain  it.  See  Notes  on  1  Cor.  iii. 
11.     Comp.  1  Pet.  ii.  6. 

21.  In  whom.  That  is,  by  whom, 
or  vpon  whom.  It  was  in  connec- 
tion with  him,  or  by  being  reared  on 
him  as  a  foundation.      ^  All  ih6 


A.  D.  64.] 


CHAPTER  II. 


57 


fitly  framed  together,  groweth 
unto  an. holy."  temple  in  the 
Lord : 

a  1  Co.  3.  17.    2  Co.  6.  16. 

building.  The  whole  church  of 
Christ.  %  Fitly  framed  together. 
The  word  here  used  means  to  joint 
together,  as  a  carpenter  does  the 
frame-work  of  a  building.  The 
materials  are  accurately  and  care- 
fully united  by  mortices  and  tenons, 
so  that  the  building  shall  be  firm. 
Different  materials  may  be  used,  and 
different  kinds  of  timber  may  be 
employed,  but  one  part  shall  be 
worked  into  another,  so  as  to  con- 
stitute a  durable  and  beautiful  edi- 
fice. So  in  the  church.  The  dif- 
ferent materials  of  the  Jews  and 
Gentiles ;  the  people  of  various  na- 
tions, though  heretofore  separated 
and  discordant,  become  now  united, 
and  form  an  harmonious  society. 
They  believe  the  same  doctrines; 
worship  the  same  God ;  practise  the 
same  holiness,  and  look  forward  to 
the  same  heaven.  ^  Groweth  unto 
an  holy  temple  in  the  Lord.  See 
Notes  on  1  Cor.  iii.  17.  2  Cor.  vi.  16. 
22.  In  whom.  In  Christ,  or  on 
Christ,  as  the  solid  and  precious 
foundation.  IF  Ye  also  are  builded 
together.  You  are  built  into  that, 
or  constitute  a  part  of  it.  You  are 
not  merely  added  to  it,  but  you  con- 
stitute a  part  of  the  building.  ^  For 
an  habitation  of  God.  For  the  in- 
dwelling, or  the  dwelling-place,  of 
God.  Formerly  he  dwelt  in  the 
temple.  Now  he  dwells  in  the 
church,  and  in  the  hearts  of  his  peo- 
ple.    See  Notes  on  2  Cor.  vi.  16. 

REMARKS. 

1.  We  were  by  nature  dead  in 
sin.  Ver.  1.  We  had  no  spiritual 
life.  We  were  insensible  to  the 
calls  of  God,  to  the  beauty  of  reli- 
gion, to  the  claims  of  the  Creator. 
We  were  like  corpses  in  the  tomb 
in  reference  to  the  gay  and  busy 


22  In  whom  ye  also  are  build- 
ed ^  together  for  an  habitation  of 
God  through  the  Spirit. 


b  1  Pe.  2.  4,  5. 


and  happy  world  around  them. — 
There  we  should  have  remained, 
had  not  the  grace  of  God  given  us 
life,  just  as  the  dead  will  remain  in 
their  graves  for  ever,  unless  God 
shall  raise  them  up.  How  humble 
should  we  be  at  the  remembrance 
of  this  fact !  how  grateful  that  God 
has  not  left  us  to  sleep  that  sleep  of 
death  for  ever ! 

2.  Parents  should  feel  deep  so- 
licitude for  their  children.  Ver.  3. 
They,  in  common  with  all  others, 
are  "children  of  wrath."  They 
have  a  nature  prone  to  evil ;  and 
that  nature  will  develope  itself  in 
evil  for  ever,  unless  it  is  changed — 
just  as  the  young  thorn-bush  will  be 
a  thorn-bush,  and  will  put  forth 
thorns,  and  not  roses;  and  the  Bohon 
Upas  will  be  a  Bohon  Upas,  and  not 
an  olive  or  an  orange ;  and  as  the  lion 
will  be  a  lion,  and  the  panther  a  ^ 
panther,  and  not  a  lamb,  a  kid,  or  a 
gazelle.  They  will  act  out  their 
nature,  unless  they  are  changed; 
and  they  will  not  be  changed,  but  by 
the  grace  of  God.  I  do  not  mean 
that  their  nature  is  in  every  sense 
like  that  of  the  lion  or  the  asp ;  but 

I  mean  that  they  will  be  as  certainly 
wicked,  if  unrenewed,  as  the  lion 
will  be  ferocious,  and  the  asp  poison- 
ous. And  if  so,  what  deep  anxiety 
should  parents  feel  for  the  salvation 
of  their  children!  How  solicitous 
should  they  be  that,  by  the  grace  of 
God,  the  evil  propensities  of  their 
nature  may  be  eradicated,  and  that 
they  become  the  adopted  children 
of  God! 

3.  The  salvation  of  sinners  in- 
volves all  the  exercise  of  power  that 
is  put  forth  in  the  resurrection  of  the 
dead.  Ver.  5.  It  is  not  a  work  to 
be  performed  by  man;  it  is  not  a 
work  of  angelic  might.    None  can 


58 


EPHESIANS. 


[A.  D.  64. 


impart  spiritual  life  to  the  soul  but 
he  who  gave  it  life  at  first.  On  that 
great  Source  of  life  we  are  depend- 
ant for  our  resurrection  from  spirit- 
ual death ;  and  to  God  we  must  look 
for  the  grace  by  which  we  are  to 
live. — It  is  true  that  though  we  are 
by  nature  "dead  in  sins,"  we  are 
not  in  all  respects  like  the  dead. 
Let  not  this  doctrine  be  abused  to 
make  us  secure  in  sin,  or  to  prevent 
effort.  The  dead  in  the  grave  are 
dead  in  all  respects.  We  by  nature 
are  dead  only  in  sin.  We  are  active 
in  ether  things;  and  indeed  the 
powers  of  man  are  not  less  active 
than  they  would  be  if  he  were  holy. 
But  it  is  a  tremendous  activity  for 
evil,  and  for  evil  only.  The  dead 
in  their  graves  hear  nothing,  see  no- 
thing, and  feel  nothing.  Sinners 
hear,  and  see,  and  feel;  but  they 
hear  not  God,  and  they  see  not  his 
glory,  any  more  than  if  they  were 
dead.  To  the  dead  in  the  grave,  no 
command  could  with  propriety  be 
addressed;  on  them,  no  entreaty 
could  be  urged  to  rise  to  life.  But 
the  sinner  may  be  commanded  and 
entreated ;  for  he  has  power,  though 
it  is  misdirected ;  and  what  is  need- 
ful is,  that  he  should  put  forth  his 
power  in  a  proper  manner.  While, 
therefore,  we  admit,  with  deep  hu- 
miliation, that  we,  our  children  and 
friends,  are  by  nature  dead  in  sin, 
.et  us  not  abuse  this  doctrine  as 
though  we  could  be  required  to  do 
nothing.  It  is  with  us  wilful  death. 
It  is  death  because  we  do  not  choose 
to  live.  It  is  a  voluntary  closing 
our  eyes,  and  stopping  our  ears,  as 
if  we  were  dead ;  and  it  is  a  volun- 
tary remaining  in  this  state,  when 
we  have  all  the  requisite  power  to 
put  forth  the  energies  of  life.  .Let 
a  sinner  be  as  active  in  the  service 
of  God  as  he  is  in  the  service  of  the 
Devil  and  the  world,  and  he  would 
be  an  eminent  Christian.  Indeed, 
all  that  is  required  is,  that  the  mis- 
directed and  abused  energy  of  this 


world  should  be  employed  in  the 
service  of  the  Creator.  Then  all 
would  be  well. 

4.  Let  us  remember  our  former 
course  of  life.  Vs.  11,  12.  Nothing 
is  more  profitable  for  a  Christian 
than  to  sit  down  and  reflect  on  his 
former  life — on  his  childhood,  with 
its  numerous  follies  and  vanities ;  on 
his  youth,  with  its  errors,  and  pas- 
sions, and  sins ;  and  on  the  ingrati- 
tude and  faults  of  riper  years.  Had 
God  left  us  in  that  state,  what  would 
be  now  our  condition  ]  Had  he  cut 
us  off,  where  had  been  our  abode] 
Should  he  now  treat  us  as  we  de- 
serve, what  would  be  our  doom"! 
When  the  Christian  is  in  danger  of 
becoming  proud  and  self-confident, 
let  him  remember  what  he  was. 
Let  him  take  some  period  of  his  life 
— some  year,  some  month,  or  even 
some  one  day — and  think  it  all  over, 
and  he  will  find  enough  to  humble 
him.  These  are  the  uses  which 
should  be  made  of  the  past.  (1.)  It 
should  make  us  humble.  If  «,  man 
had  before  his  mind  a  vivid  sense  of 
all  the  past  in  his  own  life,  he  would 
never  be  lifted  up  with  pride.  (2.)  It 
should  make  us  grateful.  God  cut 
off"  the  companions  of  my  childhood 
— why  did  he  spare  me  J  He  cut 
down  many  of  the  associates  of  my 
youth  in  their  sins — why  did  he  pre- 
serve me?  He  has  suffered  many  to 
live  on  in  their  sins,  and  they  are  in 
'  the  broad  road' — why  am  I  not  with 
them,  treading  the  path  to  death 
and  hell  ?  (3.)  The  recollection  of 
the  past  should  lead  us  to  devote 
ourselves  to  God.  Professing  Chris- 
tian, '  remember'  how  much  of  thy 
life  is  gone  to  waste.  Remember 
thy  days  of  folly  and  vanity.  Re- 
member the  injury  thou  hast  done 
by  an  evil  example.  Remember 
how  many  have  been  corrupted  by 
thy  conversation ;  perverted  by  thy 
opinions ;  led  into  sin  by  thy  exam- 
ple ;  perhaps  ruined  in  body  and  soul 
for  ever  by  the  errors  and  follies  of 


A.  D.  64.]  ^       CHAPTER  II. 

thy  past  life.  And  then  remember 
how  much  thcu  dost  owe  to  God,  and 
how  solemnly  thou  art  bound  to  en- 
deavour to  repair  the  evils  of  thy 
life,  and  to  save  at  least  as  many  as 
thou  hast  ruhied. 

5.  Sinners  are  by  nature  without 
any  well-founded  hope  of  salvation. 
Ver.  12.  They  are  living  without 
Christ,  having  no  belief  in  him,  and 
no  hope  of  salvation  through  him. 
They  are  '  aliens'  from  all  the  privi- 
leges of  the  friends  of  God.  They 
have  no  '  hope.'  They  have  no  well- 
founded  expectation  of  happiness 
beyond  the  grave.  They  have  a 
dim  and  shadowy  expectation  that 
possibly  they  may  be  happy ;  but  it 
is  founded  on  no  evidence  of  the  di- 
vine favour,  and  no  promise  of  God. 
They  could  not  tell  on  what  it  is 
founded,  if  they  were  asked ;  and 
what  is  such  a  hope  worth  ]  These 
false  and  delusive  hopes  do  not  sus- 
tain the  soul  in  trial ;  they  flee  away 
in  death.  And  what  a  description  is 
this !  In  a  world  like  this,  to  be  with- 
out hope  !  Subject  to  trial ;  exposed 
to  death ;  and  yet  destitute  of  any 
well-founded  prospect  of  happiness 
beyond  the  tomb !  They  are  '  without 
God'  also.  'They  worship  no  God ; 
they  confide  in  none.  They  have 
no  altar  in  their  families ;  no  place 
of  secret  prayer.  They  form  their 
plans  with  no  reference  to  the  will 
of  God ;  they  desire  not  to  please  him. 
There  are  multitudes  who  are  living 
just  as  if  there  were  no  God.  Their 
plans,  their  lives,  their  conversation, 
would  not  be  different  if  they  kid 
the  assurance  that  there  was  no 
God.  All  that  they  have  ever  asked 
of  God,  or  that  they  would  now  ask 
of  him,  is,  that  he  would  let  them 
alone.  There  are  multitudes  whose 
plans  would  be  in  no  respect  differ- 
ent, if  it  were  announced  to  them 
that  there  was  no  God  in  heaven. 
The  only  effect  might  be  to  psoduce 
a  more  hearty  merriment,  and  a 
deeper  plunge  into  sin.    What  a 


59 


world !  How  strange  that  in  God's 
own  world  it  should  thus  be !  How 
sad  the  view  of  a  world  of  atheists — 
a  race  that  is  endeavouring  to  feel 
that  the  universe  is  without  a  Father 
and  a  God !  How  wicked  the  plans 
which  can  be  accomplished  only  by 
labouring  to  forget  that  there  is  a 
God ;  and  how  melancholy  that  state 
of  the  soul  in  which  happiness  can 
be  found  only  in  proportion  as  it  be- 
lieves that  the  universe  is  without  a 
Creator,  and  moves  on  without  the 
superintending  care  of  a  God  ! 

6.  The  gospel  produces  peace. 
Vs.  14 — 17.  (1.)  It  produces  peace 
in  the  heart  of  the  individual,  recon- 
ciling him  to  God.  (2.)  It  produces 
peace  and  harmony  between  differ 
ent  ranks  and  classes  and  complex- 
ions of  men,  causmg  them  to  love 
each  other,  and  removing  their  alien- 
ations and  antipathies.  The  best 
way  of  producing  friendship  between 
nations  and  tribes  of  men;  between 
those  of  different  complexions,  pur- 
suits, and  laws,  is,  to  preach  to  them 
the  gospel.  The  best  way  to  pro- 
duce liarmony  between  the  oppressor 
and  the  oppressed,  is  to  preach  to 
both  of  them  the  gospel  of  peace, 
and  make  them  feel  that  they  have 
a  common  Saviour.  (3.)  It  is  fitted 
to  produce  peace  among  the  nations. 
Let  it  spread,  and  wars  will  cease 
right  and  justice  will  universally  pre- 
vail, and  harmony  and  concord  will 
spread  over  the  world.  See  Notes 
on  Isa.  ii.  4. 

7.  Let  us  rejoice  in  the  privileges 
which  we  now  have  as  Christians. 
We  have  access  to  the  Father.  Ver. 
18.  None  are  so  poor,  so  ignorant,  so 
down-trodden  that  they  may  not  come 
to  God.  In  all  times  of  affliction, 
poverty,  and  oppression,  \ye  may  ap- 
proach the  Father  of  mercies.  Chains 
may  bind  the  body,  but  no  chain  can 
fetter  the  soul  in  its  intercourse  with 
God.  We  may  be  thrown  into  a 
dungeon,  but  communion  with  God 
may  be  maintained  there.   We  may 


00 


EPHESIANS. 


[A.  D  64 


be  cast  out  and  despised  by  men,  but 
we  may  come  at  once  unto  God,  and 
lie  will  not  cast  us  away.  Further. 
We  are  not  now  strangers  and  for- 
eigners. We  belong  to  the  family 
of  God.  We  are  fellow-citizens  with 
the  saints.  Ver.  19.  We  are  parti- 
cipants of  the  hope  of  the  redeemed, 
and  we  share  their  honours  and  their 
joys.  It  is  right  that  true  Christians 
should  rejoice,  and  their  joy  is  of 
such  a  character  that  no  man  can 
take  it  from  them. 

8.  Let  us  make  our  appeal  on  all 
doctrines  and  duties  to  the  Bible — 
to  the  prophets  and  the  apostles. 
Ver.  20.  On  them  and  their  doc- 
trine we  can  build.  On  them  the 
church  is  reared.  It  is  not  on  the 
opinion  of  philosophers  and  lawgiv- 
ers; not  on  creeds,  symbols,  tradi- 
tions, and  the  decisions  of  councils ; 
it  is  on  the  authority  of  the  inspired 
book  of  God.  The  church  is  in  its 
most  healthy  state  when  it  appeals 
for  its  doctrines  most  directly  to  the 
Bible.  Individual  Christians  grow 
most  in  grace  when  they  appeal 
most  to  this  'book  of  books.'  The 
church  is  in  great  danger  of  error 
when  it  goes  off  from  this  pure 
'standard'  and  makes  its  appeal  to 
other  standards — ^to  creeds  and  sym- 
bols of  doctrine.  "  The  Bible  is  the 
religion  of  Protestants;"  and  the 
church  will  be  kept  pure  from  error, 
and  will  advance  in  holiness,  just  as 
this  is  made  the  great  principle 
which  shall  always  govern  and  con- 
trol it.  If  a  doctrine  is  not  found 
in  the  'apostles  and  prophets'  —  in 
some  part  of  the  Bible,  it  is  not  to 
be  imposed  on  the  conscience.  It 
may,  or  may  not  be  true ;  it  may,  or 
may  not  "be  fitted  to  edify  a  people ; 
but  it  is  not  to  be  an  article  of  faith, 
or  imposed  on  the  consciences  of 
men. 

9.  liCt  us  evince  always  special 
regard  for  the  Lord  Jesus.   Ver.  20. 


He  is  the  precious  corner-stone  on 
which  the  whole  spiritual  temple  ia 
reared.  On  him  the  church  rests. 
How  important,  then,  that  the  church 
should  have  correct  views  of  the 
Redeemer !  How  important  that  the 
true  doctrine  respecting  his  divine 
nature;  his  atonement ;  his  incarna- 
tion; his  resurrection,  should  be 
maintained.  It  is  not  a  matter  of 
indifterence  whether  he  be  God  or 
man ;  whether  he  died  as  an  atoning 
sacrifice  or  as  a  martyr;  whether 
he  be  the  equal  of  God,  or  whether 
he  be  an  archangel.  Everything 
depends  on  the  view  which  is  held 
of  that  Redeemer — and  as  men  enter- 
tain difierent  opinions  about  him,  they 
go  oft'  into  different  systems  as  wide 
from  each  other  as  the  poles.  Every- 
thing in  the  welfare  of  the  church, 
and  m  the  individual  peace  of  its 
members,  depends  on  proper  views 
of  the  Lord  Jesus. 

10.  The  church  is  designed  as  the 
place  of  the  special  residence  of  the 
Holy  Spirit  on  earth.  Vs.  21,  22.  It 
is  the  beautiful  temple  where  he 
-dwells ;  the  edifice  which  is  reared 
for  his  abode.  How  holy  should  that 
church  be ;  how  pure  should  be  each 
Christian  to  be  an  appropriate  habi- 
tation for  such  a  guest !  Holy  should 
be  the  heart  where  that  Spirit  dwells 
With  what  anxious  care  should  we 
cherish  the  presence  of  such  a  guest ; 
with  what  solicitude  should  we  guard 
our  conduct  that  we  may  not  grieve 
him  away !  How  anxious  we  are  so 
to  live  that  we  may  not  grieve  away 
our  friends  from  our  dwellings! 
Should  an  illustrious  guest  become 
an  inmate  in  our  abode,  how  anx- 
ious should  we  be  to  do  all  that  we 
can  to  please  him,  and  to  retain  him 
with  us !  How  much  more  anxious 
should  we  be  to  secure  the  indwelling 
of  the  eternal  Spirit !  How  desirous 
that  he  should  make  our  hearts  and 
the  church  his  constant  abode ! 


A.  D.  64.] 


CHAPTER  in. 


61 


CHAPTER  III. 


ANALYSIS. 


This  chapter  consists  properly  of 
three  parts: — 

I.  A  statement  that  the  Gentiles 
were  to  be  made  partakers  of  the 
gospel,  and  that  the  work  of  pro- 
claiming this  was  especially  intrust- 
ed to  Paul.  Vs.  1—12.  In  illustrat- 
ing this,  Paul  observes. 

(1.)  That  he  was  the  prisoner  of 
Jesus  Christ  in  behalf  of  the  Gen- 
tiles. Ver.  1.  He  was  in  bonds  for 
maintaining  that  the  gospel  was  to 
be  preached  to  the  Gentiles,  and  for 
endeavouring  to  convey  it  to  them. 

(2.)  He  reminds  them  all  of  the 
feet  that  he  was  called  by  special 
revelation  to  make  known  this  truth, 
and  to  convey  to  the  Gentiles  this 
gospel  —  supposing  that  they  had 
heard  of  the  manner  of  his  conver- 
sion.   Vs.  2,  3. 

(3.)  He  refers  them  to  what  he 
had  said  before  in  few  words  on  this 
point  as  proof  of  his  acquaintance 
with  this  great  plan  of  the  ffospel. 
Vs.  3, 4.  ^        ^  ^    ^ 

(4.)  He  speaks  of  this  great  truth 
as  a  *  mystery'  —  the  'mystery  of 
Christ;'  the  great  and  important 
truth  which  was  concealed  until 
Christ  came,  and  which  was  fully 
made  known  by  him.  Vs.  4,  5,  6. 
This  had  been  hidden  for  ages. 
But  now  it  had  been  fully  revealed 
by  the  Spirit  of  God  to  the  apostles 
and  prophets  in  the  Christian  church 
that  the  great  wall  of  partition  was 
to  be  broken  down,  and  the  gospel 
proclaimed  alike  to  all. 

(5.)  The  apostle  says,  that  to  him 
especially  was  this  office  committed 
to  proclaim  among  the  Gentiles  the 
unsearchable  riches  of  Christ  Vs. 
8,9. 

(6.)  The  design  of  this  was  to 
illustrate,  in  view  of  all  worlds,  the 
great  wisdom  of  God  in  the  plan  of 
salvation.  Vs.  10 — 12.  k  was  in- 
lended  to  show  to  other  intelligent 
6 


beings  the  glory  of  the  divine  per- 
fections, and  to  make  manifestations 
of  the  divine  character  which  could 
be  perceived  nowhere  else. 

II.  Paul  expresses  an  earnest  wish 
that  they  should  comprehend  the 
glory  of  this  plan  of  salvation.  Vs. 
13  — 19.  Particularly  he  desires 
them  not  to  faint  on  account  of  his 
afflictions  in  their  behalf;  declares 
that  he  bows  his  knees  in  prayer  be- 
fore the  Great  Father  of  the  redeem- 
ed family,  that  God  would  be  pleased 
to  strengthen  them,  and  enlighten 
them,  and  give  them  clear  views  of 
the  glorious  plan. 

III.  The  chapter  concludes  with 
an  ascription  of  praise  to  God,  in 
view  of  the  great  goodness  which 
he  had  manifested,  and  of  the  glory 
of  the  plan  of  salvation.  Vs.  20,  21. 

1.  For  this  cause.  On  account 
of  preaching  this  doctrine ;  that  is, 
the  doctrine  that  the  gospel  was  to 
be  proclaimed  to  the  Gentiles.  ^  1 
Paul,  the  prisoner  of  Jesus  Christ. 
A  prisoner  in  the  service  of  the  Lord 
Jesus;  or  made  a  prisoner  in  his 
cause.  Not  a  prisoner  for  crime,  or 
debt,  or  as  a  captive  in  war,  but  a 
captive  in  the  service  of  the  Re- 
deemer. This  proves  that  at  the 
time  of  writing  this,  Paul  was  in 
bonds,  and  there  can  be  no  question 
that  he  was  in  Rome.  This  would 
be  more  correctly  rendered,  'For 
this  cause  I,  Paul,  am  the  prisoner,' 
&c.  So  Tindal  renders  it,  "For 
this  cause  I,  Paul,  the  servant  of 
Jesus,  am  in  bonds."  So  also  Locke, 
Rosenmiiller,  Doddridge,  Whitby, 
Koppe,  and  others  understand  it.  By 
this  construction  the  abruptness  now 
manifest  in  our  common  version  is 
avoided.  ^  For  you  Gentiles.  Made 
a  prisoner  at  Rome  on  your  behalf, 
because  I  maintained  that  tlie  gos- 
pel was  to  be  preached  to  the  Gen- 
tiles. See  Acts  xxii.  21 — ^23.  He 
was  taken  first  to  Cesarea,  and  then 
to  Rome.    The  cause  of  his  impris- 


EPHESIANS. 


[A.  D.  64, 


CHAPTER  III. 

FOR  this  cause  I  Paul,  the  pri- 
soner of  Jesus  Christ  for  you 
Gentiles, 

2  (If  ye  have  heard  of  the  dis- 


onment  and  of  all  his  difficulties 
was,  that  he  maintained  that  the 
gospel  was  to  be  preaclied  to  the 
Gentiles;  that  when  the  Jews  re- 
jected it  God  rejected  them;  and 
that  he  was  specially  called  to  carry 
the  message  of  salvation  to  the  hea- 
then world. 

2.  If  ye  have  heard.  Etye.  "i/" 
at  least,  if  indeed,  if  so  be,  spoken 
of  what  is  taken  for  granted."  Ro- 
binson. Comp.  2  Cor.  v.  3.  Gal. 
iii.  4.  Eph.  iv.  21.  Col.  i.  23,  for 
the  use  of  the  particle.  The  par- 
ticle here  is  not  designed  to  express 
a  doubt  whether  they  had  heard  of 
it  or  not,  for  he  takes  it  for  granted 
that  they  had.  Doddridge  renders 
it,  'since  I  well  know  you  have 
heard,'  &.c.  He  had  informed  them 
of  his  being  called  to  be  the  minister 
to  the  Gentiles  (ver.  3),  but  still  there 
was  a  possibility  that  they  had  not 
received  the  letter  containing  the 
information,  and  he  goes,  therefore, 
into  another  statement  on  the  sub- 
ject, that  they  might  fully  compre- 
hend it.  Hence  this  long  parenthe- 
tical sentence — one  of  the  longest 
that  occurs  in  the  writings  of  Paul, 
and  expressed  under  the  impulse  of 
a  mind  full  of  the  subject ;  so  full, 
as  we  would  say,  that  he  did  not 
know  what  to  say  first.  Hence  it  is 
exceedingly  difficult  to  understand 
the  exact  state  of  mind  in  which  he 
was.  It  seems  to  me  that  the  whole 
of  this  long  statement  grew  out  of 
the  incidental  mention  (ver.  1)  of 
the  fact  that  he  was  a  prisoner  for 
the  Gentiles.  Instantly  he  seems 
to  have  reflected  that  they  would  be 
grieved  at  the  intelligence  that  he 
was  (suffering  on  their  account.  He 
goe*,  the^efor^,  into  this  long  ac- 


pensation  «  of  the  grace  ^  of  God, 
w^hich  is  given  me  to  you-v^ard : 

3  How  that  by  revelation  «  he 
made  known  unto  me  the  mys- 

a  Col.  1.  25.       b  Ro.  12.  3.       c  Ga.  1.  12. 


count,  to  show  them  how  it  happen- 
ed ;  that  it  was  by  the  appointment 
of  God  ;  that  it  was  in  the  evolving 
of  a  great  and  glorious  mystery ; 
that  it  was  in  a  cause  adapted  to 
promote,  in  an  eminent  degree,  the 
glory  of  God;  that  it  was  according 
to  an  eternal  purpose ;  and  he,  there- 
fore (ver.  13),  says,  that  he  desires 
that  they  would  not  "  faint"  or  be 
unduly  distressed  on  account  of  his 
sufferings  for  them,  since  his  suffer- 
ings were  designed  to  promote  their 
"glory."  He  was  comforted  in  the 
belief  that  he  was  making  known, 
the  glorious  and  eternal  plan  of 
God,  and  in  the  belief  that  it  was 
for  the  welfare  of  mankind;  and  he, 
therefore,  entreated  them  also  not 
to  be  troubled  inordinately  at  his 
sufferings.  ^  The  dispensation.  Gr. 
economy ;  rendered  stewardship, 
Luke  xvi.  2,  3,  4 ;  and  dispensation, 
Eph.  i.  10;  iii.  2.  Col.  i.  25.  See 
Notes  on  ch.  i.  10.  It  means  here 
that  this  arrangement  was  made  that 
he  should  be  the  apostle  to  the  Gen- 
tiles. In  the  assignment  of  the  dif- 
ferent parts  of  the  work  of  preach- 
ing the  gospel,  the  office  had  been 
committed  to  him  of  making  it 
known  to  the  heathen.  ^  Of  the 
grace  of  God.  In  the  arrangements 
of  his  grace.  *[f  Which  is  given  me 
to  you-ward.  Toward  you  who  are 
Gentiles.  Not  to  the  Ephesians  par- 
ticularly, but  to  the  nations  at  large 
See  Notes  on  Gal.  ii.  7. 

3.  How  that  by  revelation.  See 
Notes  on  Gal.  i.  12.  He  refers  to 
the  revelation  which  was  made  to 
him  when  he  was  called  to  the  apos- 
tolic office,  that  the  gospel  was  to  be 
preached  to  the  Gentiles,  and  that 
he  was  converted  for  the  special  pur- 


A.  D.  64.] 


tery ;   as  I  wrote  afore  ' 
words, 

4  Whereby,  when  ye  read,  ye 
may  understand  my  knowledge 
in  the  "  mystery  of  Christ ; 


CHAPTER  III. 

in  few 


68 


'■  or,  a  little  before. 


ac.  1. 


pose  of  carrying  it  to  them.  See 
Acts  ix.  15;  xxii.  21.  If  Unto  me 
the  mystery.  The  hitherto  conceal- 
ed truth  that  the  gospel  was  to  be 
preached  to  the  Gentiles.  See  Notes, 
ch.  i.  9,  on  the  meaning  of  the  word 
mystery.  ^  As  I  lorote  afore  in 
few  words.  Marg.,  a  little  before. 
To  what  this  refers  commentators  are 
not  agreed.  Bloomfield,  Doddridge, 
Rosenmiiller,  Erasmus,  Grotius, 
Locke,  and  others,  suppose  that  he 
refers  to  what  he  had  written  in 
the  two  previous  chapters  respecting 
the  plan  of  God  to  call  the  Gentiles 
to  his  kingdom.  Calvin  supposes 
that  he  refers  to  some  former  epistle 
which  he  had  written  to  them,  but 
which  is  now  lost.  He  remarks  in 
regard  to  this,  '  If  the  solicitude  of 
Paul  be  rightly  considered ;  if  his 
vigilance  and  assiduity ;  if  his  zeal 
and  studious  habits ;  if  his  kindness 
and  promptitude  in  assisting  his 
brethren,  it  is  easy  to  suppose  that 
he  wrote  many  epistles  publicly  and 
privately  to  this  place  and  to  that 
place.  But  those  only  which  the 
Lord  saw  necessary  to  the  welfare 
of  his  church  has  he  taken  care  to 
have  preserved.'  In  this  opinion 
there  is  nothing  in  itself  improbable 
(Comp.  Introduction  to  Isaiah,  §  5, 
(1.)  ),  but  it  may  be  doubted  whether 
Paul  here  refers  to  any  such  epistle. 
The  addition  which  lie  makes, 
♦whereby,  when  ye  read,'  &c.,  seems 
rather  to  imply  that  he  refers  to 
what  he  had  just  written. 

4.  Whereby,  when  ye  read.  By 
the  bare  reading  of  which  you  may 
understand  the  view  which  I  enter- 
tain of  the  plan  of  salvation,  and  the 
knowledge  whick'.  1  have  of  God's 


5  Which  in  other  ages  was  not 
*  made  known  unto  the  sons  of 
men,  as  it  is  now  revealed  unto 
the  holy  apostles  and  prophets  by 
the  Spirit ; 

b  Mat.  13.  17.    Ro.  16.  25.    1  Pe.  1. 1012. 

method  of  saving  men,  particularly 
of  his  intention  in  regard  to  the  sal- 
vation of  the  Gentiles.  ^  In  the  mys- 
tery of  Christ.  This  does  not  refer 
to  anything  mysterious  in  the  person 
of  Christ;  or  the  union  of  the  divine 
and  human  nature  in  him;  or  to  any 
thing  difficult  of  apprehension,  in  the 
work  of  the  atonement.  It  means 
the  hitherto  concealed  doctrine  that 
through  the  Messiah,  the  Gentiles 
were  to  be  received  to  the  same  pri- 
vileges as  the  Jews,  and  that  the  plan 
of  salvation  was  to  be'  made  equally 
free  for  all.  This  great  truth  had 
been  hitherto  concealed,  or  but  par- 
tially understood,  and  Paul  says  that 
he  was  appointed  to  make  it  known 
to  the  world.  His  knowledge  on 
the  subject,  he  says,  could  be  under- 
stood by  what  he  had  said,  and  from 
that  they  could  judge  whether  he 
was  qualitied  to  state  and  defend  the 
doctrines  of  the  gospel.  Paul  evi- 
dently supposed  that  the  knowledge 
which  he  had  on  that  subject  was 
of  eminent  value ;  that  it  was  pos- 
sessed by  few;  that  it  was  important 
to  understand  it.  Hence  he  dwells 
upon  it.  He  speaks  of  the  glory  of 
that  truth.  He  traces  it  back  to  the 
counsels  of  God.  He  shows  that  it 
entered  into  his  eternal  plans ;  and 
he  evidently  felt  that  the  truth  which 
he  had  communicated  in  the  former 
part  of  this  epistle,  was  among  the 
most  important  that  could  come  be- 
fore the  mind. 

5.  Which  in  other  ages.  The 
great  purposes  of  God  in  regard  to 
the  salvation  of  mankind  were  not 
revealed.  See  Notes  on  Rom.  xvi. 
25.  ^  And  prophets.  Those  who 
exercised  the  office  of  a  prophet  o* 


64 


EPHESIANS. 


[A.l>.  64. 


6  That  the  Gentiles  should  be 
fellow-heirs,  and  of  the  same  body, 
and  partakers  of  his  promise  in 
Christ  by  the  gospel ; 

7  Whereof  I  was  made  a  min- 
ister, according  to  the  gift  of  the 


inspired  teacher  in  the  Christian 
church.  See  Notes  on  1  Cor.  xii.  1. 
^  By  the  Spirit.  This  proves  that 
those  who  exercised  the  office  of 
prophet  in  the  Christian  church  were 
inspired.  They  were  persons  en- 
dowed in  this  manner  for  the  pur- 
pose of  imparting  to  the  newly  form- 
ed churches  the  doctrines  of  the 
Christian  system.  There  is  no  evi- 
dence that  this  was  designed  to  be 
a  permanent  order  of  n^en  in  the 
church.  They  were  necessary  for  set- 
tling the  church  on  a  permanent  basis, 
in  the  absence  of  a  full  written  reve- 
lation, and  when  the  apostles  were 
away.  When  the  volume  of  reve- 
lation was  finished,  and  the  doctrines 
of  the  gospel  were  fully  understood, 
the  functions  of  the  office  ceased. 

6.  That  the  Gentiles  should  be 
fellow-heirs.  Fellow-heirs  with  the 
ancient  people  of  God — the  Jews — 
and  entitled  to  the  same  privileges. 
See  Notes  on  Rom.  viii.  17,  and 
Eph.  ii.  13—18. 

7.  Whereof  I  was  made  a  minis- 
ter. See  Notes  on  ver.  2.  If  Ac- 
cording to  the  gift  of  the  grace  of 
God.  It  was  not  by  my  own  seek- 
ing or  merit;  it  was  a  free  gift. 
%  Of  the  grace  of  God.  The  sen- 
timent is,  that  throughout  it  was  a 
mere  matter  of  grace  that  he  was 
called  into  the  ministry,  and  that  so 
important  an  office  was  intrusted  to 
him  as  that  of  bearing  the  gospel  to 
the  Gentiles.  *|f  By  the  effectual 
working  of  his  power.  Not  by  any 
native  inclination  which  /  had  to 
the  gospel,  and  not  by  any  power 
which  I  have  put  forth.  It  is  by  'the 
energy  of  his  power.'  Comp.  Notes, 


grace  of  God  given  unto  me  by 
the  effectual  **  working  of  his 
power.  , 

8  Unto  me,  who  am  less  ^  than 
the  least  of  all  saints,  is  this  grace 
given,  that  I  should  preach  among 

a  Is.  43.  13.    c.  1.  19.  b  I  Co.  15.  9. 


Gal.  ii.  8.  Locke  understands  this 
of  the  energy  or  power  which  God 
put  forth  in  converting  the  Gentiles 
under  his  ministry.  But  it  seems  to 
me  that  it  refers  rather  to  the  power 
which  God  put  forth  in  the  conver- 
sion of  Paul  himself,  and  putting 
him  into  the  ministry.  This  is  clear 
from  the  following  verse.  The  mean- 
ing is,  that  such  was  his  opposition 
to  the  gospel  by  nature,  that  nothing 
but  the  '  energy  of  God'  could  over- 
come it,  and  that  his  conversion  was 
to  be  traced  to  that  alone. 

8.  Unto  me,  loho  am  less  than  the 
least  of  all  saints.  This  is  one  of 
the  class  of  expressions  peculiar  to 
Paul.  The  ordinary  terms  of  lan- 
guage do  not  express  the  idea  which 
he  wishes  to  convey,  and  a  word  is 
therefore  coined  to  convey  an  idea 
more  emphatically.  Comp.  Notes 
on  2  Cor.  iv.  17.  The  word  here 
used — i-koLxt'OT^otspo^ — does  not  occur 
elsewhere  in  the  New  Testament. 
It  is  a  comparative  made  from  the 
superlative.  Similar  expressions  are 
found,  however,  in  later  Greek 
writers.  See  Bloomfield  and  Ro- 
senmiiller  for  examples.  ,  The  word 
means  here,  'who  ann  incomparably 
the  least  of  all  the  saints ;  or  who 
am  not  worthy  to  be  reckoned  among 
the  saints.'  It  is  expressive  of  the 
deep  sense  which  he  had  of  the  sin- 
fulness of  his  past  life  ;  of  his  guilt 
in  persecuting  the  church  and  the 
Saviour ;  and  perhaps  of  his  sense  of 
his  low  attainments  in  piety.  See 
Notes  on  1  Cor.  xv.  9.  Paul  never 
could  forget  the  guilt  of  his  former 
life ;  never  forget  the  time  when  he 
was    engaged    in  persecuting   the 


A.  D,  64.] 


CHAPTER  III. 


65 


the    Gentiles    the    unsearchable 
riches  "  of  Christ ; 

9  And  to   n^ake  all  men  see, 

a  Co.  1.  27. 


church  of  God.  ^  The  unsearch- 
able riches  of  Christ.  On  the  word 
riches,  as  used  by  Paul,  see  Notes 
on  ch.  L  7.  The  word  rendered  un- 
searchable, av£^v%vCaaTfov,  occurs  but 
once  elsewhere  in  the  New  Testa- 
ment (Rom.  xi.  33),  where  it  is  ren- 
dered pasi^/idin^  0I^^  See  Notes 
on  that  verse.  It  means  that  which 
cannot  be  traced  out,  or  explored ; 
which  is  inscrutable,  or  incompre- 
hensible. The  meaning  here  is, 
that  there  was  a  sufficiency  in  Christ 
which  could  not  be  traced  out  or  ex- 
plored. It  was  wholly  incomprehen- 
sible. The  fulness  of  the  riches  in 
him  could  not  be  appreciated.  There 
is  no  more  emphatic  expression  in 
the  New  Testament  than  this.  It 
shows  that  the  heart  of  the  apostle 
was  full  of  admiration  of  the  suffi- 
ciency and  glory  that  was  in  the  Sa- 
viour; that  he  wanted  words  to  ex- 
press it;  and  that  he  considered  it 
the  highest  honour  to  be  permitted 
to  tell  the  world  that  there  were  such 
riches  in  the  Redeemer. 

9.  And  to  make  all  men  see.  In 
order  that  the  whole  human  family 
might  see  the  glory  of  God  in  the 
plan  of  salvation.  Hitherto  the  re- 
velation of  his  character  and  plans 
had  been  confined  to  the  Jews.  Now 
it  was  his  design  that  all  the  race 
should  be  made  acquainted  with  it. 
%What  is  the  fellowship  of  the  mys- 
tery. Instead  o^ fellowship  here — xoi- 
vuivio, — most  MSS.  and  versions  read 
olxovofjua — dispensation.  See  Mill. 
This  reading  is  adopted  by  Gries- 
bach,  Tittman,  Rosenmiiller,  Koppe, 
and  is  regarded  by  most  critics  as 
bemg  the  genuine  reading.  The 
mistake  might  easily  have  been 
made  by  a  transcriber.  The  mean- 
ing then  would  be, '  to  enlighten  all 
in  respect  to  the  dispensation  of  this 
6* 


what  is  the  fellowship  of  the 
mystery,  *  which  from  the  begin- 
ning of  the  ^vorld  hath  been  hid 


b  ver.  4,  5.    1  Ti.  3.  IG. 


mystery ;'  that  is,  to  cause  all  to  un- 
derstand the  manner  in  which  tliis 
great  truth  of  the  plan  of  salvation 
is  communicated  to  men.  If  the 
word  fellowship  is  to  be  retained,  it 
means  that  this  doctrine,  or  secret 
counsel  of  God,  was  now  common  to 
all  believers.  It  was  not  to  be  con- 
fined to  any  class  or  rank  of  men. 
Locke  renders  it,  "  and  to  make  all 
men  perceive  how  this  mystery 
comes  now  to  be  communicated  to  the 
world."  Archbishop  Whately  (Er- 
rors of  Romanism,  ch.  ii.  §  1)  renders 
it,  "the  common  participation  of 
the  mystery ;"  that  is,  of  truths  for- 
merly unknown,  and  which  could  not 
be  known  by  man's  unaided  powers, 
but  which  were  now  laid  open  by  the 
gracious  dispensation  of  Divine  Pro- 
vidence; no  longer  concealed,  or 
confined  to  a  few,  but  to  be  partaken 
of  by  all.  The  allusion,  according 
to  him,  is  to  the  mysteries  of  the  an- 
cient pagan  religions;  and  he  sup- 
poses that  the  apostle  designs  to  con- 
trast those  'mysteries'  with  Chris- 
tianity. In  those  *  mysteries'  there 
was  a  distinction  between  the  ini- 
tiated and  uninitiated.  There  was 
a  revelation  to  some  of  the  worship- 
pers, of  certain  holy  secrets  from 
which  others  were  excluded.  There 
were  in  some  of  the  mysteries,  as 
the  Eleusinian,  great  and  lesser  doc- 
trines, in  which  different  persons 
were  initiated.  In  strong  contrast 
with  these,  the  '  great  mystery'  in 
Christianity  was  made  known  to  all. 
It  was  concealed  from  n(9ne,  and 
there  was  no  distinction  made  among 
those  who  were  initiated.  No  truths 
which  God  had  revealed  were  held 
back  from  any  part,  but  there  was  a 
common  participation  by  all.  Chris- 
tianity has  no  hidden  truths  for  a 
part  only  of  its  friends;  it  has  no 


EPHESIANS. 


[A.  D.  C4. 


in  God,  who  created  all  things  by 

•  Jesus  Christ : 

a  Ps.  33.  6.  Jno.  1.  3.  Co.  1.  IG.    He.  1.  2. 

*  reserved'  doctrines ;  it  has  no  truths 
to  be  intrusted  only  to  a  sacred 
priesthood.  Its  doctrines  are  to  be 
published  to  the  wide  world,  and 
every  follower  of  Christ  is  to  be  a 
partaker  of  all  the  benefits  of  the 
truths  which  Christ  has  revealed. 
It  is  difficult  to  determine  wliich  is 
the  true  reading,  and  it  is  not  very 
important.  The  general  sense  is,' 
that  Paul  felt  himself  called  into  the 
ministry  in  order  that  all  men  might 
understand  now  that  salvation  was 
free  for  all — a  truth  that  had  been 
concealed  for  ages.  Bearing  this 
great  truth,  he  felt  that  he  had  a 
message  of  incalculable  value  to 
mankind,  and  he  was  desirous  to  go 
and  proclaim  it  to  the  wide  world. 
On  the  word  mystery,  see  Notes,  ch. 
i.  9.  IT  Hath  been  hid  in  God. 
With  God.  It  has  been  concealed 
in  his  bosom.  The  plan  was  formed, 
but  it  had  not  before  been  made 
known.  ^  Who  created  all  things. 
This  is  plain  enough ;  but  it  is  not 
quite  so  plain  why  the  declaratiwi  is 
introduced  in  this  place.  Locke  and 
Rosenmijller  suppose  that  it  refers 
to  the  new  creation,  and  that  the 
sense  is,  that  God  frames  and  ma- 
nages this  new  creation  wholly  by 
Jesus  Christ.  But  the  expression 
contains  a  truth  of  larger  import,  and 
naturally  conveys  the  idea  that  all 
things  were  made  by  God,  and  that 
this  was  only  a  part  of  his  great  and 
universal  agency.  The  meaning  is, 
that  God  formed  all  things,  and  that 
this  purpose  of  extending  salvation 
to  the  world  was  a  part  of  his  great 
plan,  and  was  under  his  control. 
f  By  Jesus  Christ.  As  this  stands 
in  our  common  Greek  text,  as  well 
as  in^our  English  version,  there  is  a 
striking  resemblance  between  the 
passage  and  that  in  Col.  i.  15,  16. 
But  the  phrase  is  wanting  in  the 


10  To  the  intent  that  now  unto 
the  principaHties  and  powers  in 


Vulgate,  the  Syriac,  the  Coptic,  and 
in  several  of  the  ancient  MSS.  Mill 
remarks  that  it  was  probably  insert- 
ed here  b}'^  some  transcriber  from  the 
parallel  passage  in  Col.  i.  16 ;  and  it 
is  rejected  as  an  interpolation  by 
Griesbach.  It  is  not  very  material 
whether  it  be  retained  in  this  place 
or  not,  as  the  same  sentiment  is 
elsewhere  abundantly  taught.  See 
John  i.  3 ;  Col.  i.  16 ;  Heb.  i.  2.  If 
it  is  to  be  retained,  the  sentiment  is 
that  the  Son  of  God — the  second  per- 
son of  the  Trinity — was  the  great 
and  unmediate  agent  in  thecreation 
of  the  universe. 

10.  To  the  intent.  Greek,  Hhaf 
— "Iva.  The  sense  is,  that  it  was 
with  this  design,  or  that  this  was  the 
purpose  for  which  all  things  were 
made.  One  grand  purpose  in  the 
creation  of  the  universe  was,  that 
the  wisdom  of  God  might  be  clearly 
shown  by  the  church.  It  was  not 
enough  to  evince  it  by  the  formation 
of  the  sun,  the  stars,  the  earth,  the 
seas,  the  mountains,  the  floods.  It 
was  not  enough  to  show  it  by  the 
creation  of  intelligent  beings,  thr 
formation  of  immortal  minds  on 
earth,  and  the  various  ranks  of  the 
angelic  world.  There  were  views 
of  the  divine  character  which  could 
be  obtained  only  in  connection  with 
the  redemption  of  the  world.  Hence 
the  universe  was  created,  and  man 
was  made  upon  the  earth,  not  merely 
to  illustrate  the  divine  perfections  in 
the  work  of  creation,  but  in  a  still 
more  illustrious  manner  in  the  work 
of  redemption.  And  hence  the  deep 
interest  which  the  angelic  hosts  have 
ever  evinced  in  the  salvation  of  man. 
^  That  now.  The  word  now — wv — 
is  wanting  in  the  Vulgate,  Syriac, 
and  Arabic ;  and  is  omitted  by  many 
of  the  Fathers.  See  Koppe.  If  it  is 
to  be  retained,  it  means  that  this 


A.  D.  64.J  CHAPTER  III. 

heavenly  places  might  be  known, 
by  the  church,  the  manifold  wis- 
dom "  of  God, 

oRo.ll.  33.    lCo.2.  7. 


67 


11  According  to  the  eternal' 
purpose  which  he  purposed  in 
Christ  Jesus  our  Lord  : 

b  c.  1.  9. 


display  is  to^e  made  under  the  gos- 
pel. *No\v,  since  the  Messiah  is 
come ;  now,  under  the  christian  dis- 
pensation, this  revelation  is  to  be 
made  to  distant  worlds.'  Tf  Unto  the 
'principalities  and  powers.  To  the 
angelic  hosts — the  intelligent  beings 
that  surround  the  throne  of  God.  See 
Notes  on  ch.  i.  21.  ^  By  the  church. 
By  the  incarnation  of  the  Redeemer 
to  save  it;  by  the  mercy  shown  to 
it;  by  the  wise  arrangement  made 
to  recover  his  people  from  the  fall ; 
and  by  aft  the  graces  and  beauties 
which  that  redeemed,  church  will 
evince  on  earth  and  in  heaven. — 
%  The  manifold  wisdom  of  God. 
Literally,  much-variegated.  Tt  means 
the  greatly-diversified  wisdom.  It 
does  not  mean  merely  that  there  was 
great  wisdom,  but  that  the  wisdom 
shown  was  diversified  and  varied; 
like  changing,  variegated  colours. 
There  was  a  "beautiful  and  well- 
ordered  variety  of  dispensations"  to- 
wards that  church,  all  of  which  tend- 
ed to  evince  the  wisdom  of  God.  It 
is  like  a  landscape,  or  a  panoramic 
view  passing  before  the  mind,  with 
a  great  variety  of  phases  and  aspects, 
all  tending  to  excite  admiration.  In 
the  redemption  of  the  church,  there 
is  not  merely  one  form  or  one  phase 
of  wisdom.  It  is  wisdom,  ever-vary- 
ing, ever-beautiful.  There  was  wis- 
dom manifested  when  the  plan  was 
formed  ;  wisdom  in  the  selection  of 
the  Redeemer ;  wisdom  in  the  incar- 
nation; wisdom  in  the  atonement; 
wisdom  in  the  means  of  renewing 
the  heart,  and  sanctifying  the  soul ; 
wisdom  in  the  various  dispensations 
by  which  the  church  is  sanctified, 
guided,  and  brought  to  glory.  The 
wisdom  thus  shown  is  like  the  ever- 
varying  beauty  of  changing  clouds, 
when  Sie  sun  is  reflected  on  them  at 


evening.  Each  aspect  is  full  of 
beauty.  One  bright  cloud  differs  in 
appearance  from  others ;  yet  all  tend 
to  fill  the  mind  with  elevated  views 
of  God. 

11.  According  to  the  eternal  pur- 
pose. See  Note  ch.  i.  4.  Literally, 
'  the  purpose  of  ages,'  or  of  eternity. 
Locke,  Chandler,  and  Whitby  ren- 
der this,  '  according  to  that  disposi- 
tion or  arrangement  of  the  ages 
which  he  made  in  Jesus  Christ,  or 
through  him.'  The  object  of  such 
an  interpretation  seems  to  be  to 
avoid  the  doctrine  that  God  had  a 
purpose  or  plan  in  the  salvation  of 
men,  and  hence  such  expositors  sup- 
pose it  refers  to  the  arrangement  of 
the  ages  of  the  world  by  which  the 
plan  of  redemption  was  introduced. 
On  the  word  here  rendered  purpose 
— rtpo^f  (5c$ — see  Notes  on  Rom.  viii. 
28.  Comp.  Eph.  i.  11.  It  is  ren- 
dered shewbread — '  the  bread  of  set- 
ting before.  Matt  xii.  4.  Mark  ii. 
26.  Luke  vi.  4.  Heb.  ix.  2 ;  purpose, 
Acts  xi.  23;  xxvii.  13.  ;^m.  viii. 
28;  ix.  11.  Eph.  i.  11;  iii.  11.  2 
Tim.  i.  9 ;  iii.  10.  It  does  not  occur 
elsewhere  in  the  New  Testament. 
In  most  of  these  cases  it  refers  to  the 
purpose  or  intention  of  God ;  in  not 
a  single  case  does  it  mean  arrange- 
ment or  disposition  in  any  sense  like 
that  of  making  an  arrangement  of 
ages  or  periods  of  the  world ;  and 
the  interpretation  proposed  by  Whit- 
by, Locke,  Clarke,  and  others,  is 
wholly  at  variance  with  the  settled 
use  of  the  word.  The  word  Hinder- 
ed eternal — atu>vwv — may  mean  ages ; 
but  it  also  most  usually  means  eter- 
nity. See  ver.  9.  Here  it  may 
mean  *  the  purpose  of  ages ,-'  i.  e. 
the  purpose  formed  in  past  ages ;  but 
the  word  is  most  commonly  used  in 
the  New  Testament  in  thf  sense  of 


68 


EPHESIANS. 


[A.  D.  64. 


12  In  whom  we  have  holdiiess  " 
and  access  with  confidence  by  the 
faith  of  him. 


c  He.  4. 16. 


ever,  and  for  ever.  Comp.  the  fol- 
lowing places,  where  it  is  so  render- 
ed in  our  common  version,  and  be- 
yond a  doubt  correctly.  Matt.  vi. 
13;  xxi.  19.  Mark  iii.  29;  xi.  14. 
Luke  i.  33.  55.  John  iv.  14 ;  vi. 
51,  58;  viii.  35;  xiv.  16.  Rx)m. 
i.  25 ;  ix.  5 ;  xi.  36 ;  xvi.  27.  2  Cor. 
ix.  9;  xi.  31.  Gal.  i.  5.  The  fair 
meaning  of  the  passage  here  is,  that 
God  had  formed  a  plan  which  was 
eternal  in  reference  to  the  salvation 
of  men ;  that  that  plan  had*  reference 
to  the  Lord  Jesus ;  and  that  it  was 
now  executed  by  the  gospel.  It  is 
impossible  to  get  away  from  the  idea 
that  God  has  a  plan.  It  is  too  often 
affirmed  in  the  Scriptures,  and  is  too 
consonant  with  our  reason,  to  be  dis- 
puted. It  is  as  undesirable  as  it  is 
impossible  to  escape  from  that  idea. 
Who  could  respect  or  honour  an  in- 
telligent being  that  had  no  plan,  no 
purpose,  no  intention,  and  that  did 
all  tilings  by  caprice  and  hap-hazard'? 
If  God  has  any  plan,  it  must  be  eter- 
nal. He  has  no  new  schemes;  he 
has  no  intentions  which  he  did  not 
always  have.  ^  Which  he  purposed. 
Literally,  'which  he  made.''  ^  In 
Christ  Jesus.  With  reference  to 
him ;  or  which  were  to  be  executed 
through  him.  The  eternal  plan  had 
respect  to  him,  and  was  to  be  exe- 
cuted by  his  coming  and  work. 

12.  We  have  boldness.  The  word 
here  used — Ttappvjalav — means,  pro- 
perly, boldness  of  speaking.  2  Cor. 
vii.  4.  John  vii.  26.  Acts  iv.  13. 
29.  39  Here  it  seems  to  mean 
*  freedom  of  utterance ;'  and  the  idea 
is,  that  we  may  come  to  God  now  in 
prayer  with  confidence  through  the 
Lord  Jesus.  See  Heb.  iv.  16.  IT  And 
access.  See  Notes  ch.  ii.  18.  ^[F  By 
the  faith  of  him.  By  faith  in  him. 
The  sense  is,  that  we  may  now  come 


13  Wherefore  I  desire  thai  ye 
faint  not  at  my  tribulations  for 
you,  which  ^  is  your  glory. 

b  2  Co.  1.  6. 


confidently  and  boldly  tif  the  throne 
of  grace  for  mercy  in  the  name  of 
the  Redeemer.  Boldness  is  not  rash- 
ness ;  and  faith  is  not  presumption ; 
but  we  may  come  without  hesitat- 
ing, and  with  an  assurance  that  our 
jrayers  will  be  heard. 

13.  Wherefore  I  desire  that  ye 
faint  not.  The  connection  here  is 
this.  Paul  was  then  a  prisoner  at 
Rome.  He  had  been  made  such  in 
consequence  of  his  efforts  to  diffuse 
the  Christian  religion  among  the 
Gentiles.  See  Notes  on  ver.  1.  His 
zeal  in  this  cause,  and  the  opinions 
which  he  held  on  this  subject,  had 
roused  the  wrath  of  the  Jews,  and 
led  to  all  the  calamities  which  he 
was  now  suffering.  Of  that  the 
Ephesians,  he  supposes,  were  aware. 
It  was  natural  that  they  should  be 
distressed  at  his  sufferings,  for  all 
his  privations  were  endured  on  their  ^ 
account.  But  here  he  tells  them  not 
to  be  troubled  and  disheartened.  He 
was  indeed  suffering;  but  he  was 
reconciled  to  it,  and  they  should  be 
also,  since  it  was  promoting  their 
welfare.  The  word  rendered  "  faint" 
— ixxaxsco — ^means  literally,  to  turn 
out  a  coward,  or  to  lose  one's  cour- 
age ;  then  to  be  faint-hearted,  &c. 
Notes,  2  Cor.  iv.  1.  It  is  rendered 
faint  in  Luke  xviii.  1.  2  Cor.  iv.  1. 
16.  Eph.  iii.  13,  and  weary  in  Gal. 
vi.  9.  2  Thess.  iii.  13.  It  does  not 
elsewhere  occur.  It  is  rendered  here 
by  Locke  dismayed.  Koppe  sup- 
poses it  means  that  they  should  not 
suppose  that  the  Christian  religion 
was  vain  and  false  because  he  was 
suffering  so  much  from  his  country- 
men on  account  of  it.  But  it  rather 
means  that  they  might  be  in  danger 
of  being  discouraged  by  the  fact  that 
he  was  enduring  so  much.  They 
might  become  disheartened  in  their 


A.  D.  64.] 


CHAPTER  III. 


69 


14  For  this  cause  I  bow  my 
knees  unto  the  Father  of  our 
Lord  Jesus  CJirist, 


Rttachment  to  a  system  of  rehgion 
which  exposed  its  friends  to  such 
calamities.  Paul  tells  them  that  this 
ought  not  to  follow.  They  were  to 
be  profited  by  all  his  sufferings,  and 
they  should,  therefore,  hold  fast  to  a 
religion  which  was  attended  with 
so  many  benefits  to  them — though 
Jie  should  suffer.  IT  Which  is  your 
glory.  Which  tends  to  your  honour 
and  welfare.  You  have  occasion  to 
rejoice  that  you  have  a  friend  who  is 
willing  thus  to  suffer  for  you ;  you 
have  occasion  to  rejoice  in  all  the 
benefits  which  will  result  to  you  from 
his  trials  in  your  behalf. 

14.  For  this  cause.  Some  sup- 
pose that  this  is  a  resumption  of  what 
he  had  commenced  saying  in  ver.  1, 
but  which  had  been  interrupted  by 
a  lon^  parenthesis.  So  Bloom  field 
explains  it.  But  it  seems  to  me 
more  probable  that  he  refers  to  what 
immediately  precedes.  '  Wherefore, 
that  the  great  work  may  be  carried 
on,  and  that  the  purposes  of  these 
my  sufferings  may  be  answered  in 
your  benefit  and  glory,  I  bow  my 
knees  to  God,  and  pray  to  him.'  ^  1 
bow  my  knees.  1  pray.  The  usual, 
and  the  proper  posture  of  prayer  is 
to  kneel.  Comp.  2Chron.  vi.  13. 
Dan.  vi.  10.  Luke  xxii.  21.  Acts 
yii.  60;  ix.  40;  xx.  26;  xxi.  5.  It 
is  a  posture  which  indicates  rever- 
ence, and  should,  therefore,  be  as- 
aumed  when  we  come  before  God. 
It  has  been  an  unhappy  thing  that 
the  custom  of  kneeling  in  public 
worship  has  ever  been  departed  from 
in  the  Christian  clmrches.  ^  Unto 
the  Father  of  our  Lord  Jesus  Christ. 
To  whom,  undoubtedly,  prayer  should 
•ordinarily  be  addressed.  But  tliis 
does  not  make  it  improper  to  address 
the  Lord  Jesus  in  prayer.  See  Notes 
on  Acts  i.  24;  vii.  59,  60. 


15  Of  whom  the  whole  family 
in  heaven  and  earth  is  named, 


15.  Of  whom  the  whole  family. 
This  expression  'of  whom,'  may  re- 
fer either  to  '  the  Father,'  or  to  the 
Lord  Jesus.  Commentators  have 
been  divided  in  opinion  in  regard  to 
it.  Bloomfield,  Chandler,  Erasmus, 
Koppe,  and  some  others,  refer  it  to 
the  Father.  Locke,  Doddridge,  Cal- 
vin, and  some  others,  refer  it  to  the 
Lord  Jesus.  This  is  the  more  natu- 
ral interpretation.  The  whole  *  fa- 
mily of  God,'  means  all  his  children ; 
and  the  idea  is,  that  they  all  bear 
the  same  name,  derived  from  the 
Redeemer;  all  are  Christians.  No 
matter  where  they  are,  in  heaven  or 
in  earth ;  no  matter  from  what  na- 
tion they  are  converted,  whether 
Jews  or  Gentiles,  they  all  have  one 
natfie,  and  one  Redeemer,  and  all 
belong  to  one  family.  See  ch.  iv.  4 
— 6.  If  In  heaven.  Spirits  of  just 
men  made  perfect.  It  does  not  pro- 
perly refer  to  angels,  for  he  is  not 
speaking  of  them,  but  of  the  family 
of  the  redeemed.  Ifthe  phrase  'in 
heaven,'  could  ever  be  taken  to  de- 
note the  Jews  as  contradistinguished 
from  the  Gentiles,  I  should  think 
that  this  was  one  of  the  places. 
Many  expositors  have  supposed  that 
it  is  frequently  so  used  in  this  epis- 
tle, but  I  see  no  clear  evidence  of  it, 
and  no  instance  where  it  seems  very 
probable,  unless  this  should  be  one. 
And  it  is  not  necessary  here,  for  it 
may  mean  all  the  redeemed,  whether 
in  heaven  or  earth,  though  the  con- 
nection would  seem  rather  to  have 
suggested  a  reference  to  the  Jews 
and  the  Gentiles.  An  expression 
similar  to  this  occurs  in  Col.  i.  20. 
"  To  reconcile  all  things  to  himself, 
whether  they  be  things  in  earth,  or 
things  in  heaven."  The  passage  be- 
fore us  is  one  that  is  commonly  ex- 
plained by  a  reference  to  Jewish 


70 


EPHESIANS. 


LA.D.  64 


16  That  he  would  grant  you 
according  to  the  riches  "  of  his 
glory,  to  be  *  strengthened  with 
might  by  his  Spirit  in  the  inner 
man;« 

a  Ph.  4. 19.     6  c.  6. 10.  Col.  1.11.     cRo.7.22. 


opinions.  The  Jews  were  accus- 
tomed to  call  the  angels  in  heaven 
God's  upper  family,  and  his  people 
on  earth  his  lower  family.  See  the 
passages  ^ited  from  the  Rabbinical 
writers  in  Wetstein.  ^  Is  named. 
This  means  substantially  the  same 
as  is.  They  are  all  of  one  femily. 
They  alPhave  one  father,  and  are 
all  of  one  community.  The  expres- 
sion is  taken  from  the  custom  in  a 
family,  where  all  bear  the  name  of 
the  head  of  the  family ;  and  the 
meaning  is,  that  all  m  heaven  and 
on  earth  are  united  under  one  head, 
and  constitute  one  community.  It 
does  not  mean  that  all  are  called  by  the 
same  name,  or  that  the  name  Chris- 
tian is  given  to  the  angels,  but  that 
they  all  pertain  to  the  same  commu- 
nity, and  constitute  the  same  great 
and  glorious  brotherhood.  Part  are 
in  heaven,  near  his  throne ;  part  in 
distant  worlds;  part  are  angels  of 
light;  part  redeemed  and  happy 
spirits;  part  are  in  the  church  on 
earth ;  but  they  are  all  united  as  one 
family,  and  have  one  head  and 
Father.  This  gtorious  family  will 
yet  be  gathered  together  in  heaven, 
and  will  encompass  the  throne  of 
their  common  Father  rejoicing. 

16.  According  to  the  riches  of 
his  glory.  According  to  the  glorious 
abundance  of  his  mercy.  See  Phil, 
iv.  19.  Out  of  those  stores  of  rich 
grace  which  can  never  be  exhausted. 
%  The  word  riches,  so  often  used  by 
Paul,  denotes  abundance,  and  the 
idea  here  is,  that  his  grace  was 
inexhaustible  and  ample  for  all  their 
wants.  %  To  be  strengthened  with 
might.  To  be  powerfully  strength- 
ened.    That  is,  to  give  you  abun- 


17  That  Christ  may  dwell  * 
in  your  hearts  by  faith ;  that  ye, 
being  «  rooted  and  grounded  in 
love, 

18  May  be  able  to  comprehend 

d  Jno.  14.  23.    c.  2. 22.  e  Co.  2.  7. 

dant  strength  to  bear  trials ;  to  per- 
form your  duties;  to  glorify  his 
name.  ^  In  the  inner  man.  In  the 
heart,  the  mind,  the  soul.  See 
Notes  on  Rom.  vii.  22.  The  body 
needs  to  be  strengthened  every  day. 
In  like  manner  the  soul  needs  con- 
stant supplies  of  grace.  Piety  needs 
to  be  constantly  invigorated,  or  it 
withers  and  decays.  Every  Chris- 
tian needs  grace  given  each  day  to 
enable  him  to  bear  trials,  to  resist 
temptation,  to  discharge  his  duty,  to 
live  a  life  of  faith. 

17.  That  Christ  may  dwell  in 
your  hearts  by  faith.  See  Notes, 
ch.  ii.  22.  Expressions  like  this 
often  occur  in  the  Scriptures,  where 
God  is  said  to  dwell  in  us,  and  we 
are  said  to  be  the  temples  of  the 
Holy  Ghost.  See  Notes  on  John 
xiv.  23.  1  Cor.  vi.  19.  ^  That  ye 
being  rooted.  Firmly  established — 
as  a  tree  is  whose  roots  strike  deep, 
and  extend  afar.  The  meaning  is, 
that  his  love  should  be  as  firm  in  our 
hearts,  as  a  tree  is  in  the  soil,  whose 
roots  strike  deep  mto  the  earth. 
^  And  grounded.  'ts^s^e'Kuiifiivoi— 
founded — as  a  building  is  on  a  foun- 
dation. The  word  is  taken  from 
architecture  where  a  firm  founda- 
tion is  laid,  and  the  meaning  is,  that 
he  wished  them  to  be  as  firm  in  the 
love  of  Christ,  as  a  building  is  that 
rests  on  a  solid  basis.  ^  In  love 
In  love  to  the  Redeemer — perhaps 
also  in  love  to  each  other — anc  to 
all.  Love  was  the  great  principle 
of  the  true  religion,  and  the  apostle 
wished  that  they  might  be  fully 
settled  in  that. 

18.  May  be  able  to  comprehend 
with  alt  saints.     That  all  others 


A.  D.  64.] 


CHAPTER  III. 


71 


with  all  saints,  what  is  the  breadth, 
and  length,  and  depth,  and  height ; 

with  you  may  be  able  to  understand 
tliis.  It  was  his  desire  that  others, 
as  well  as  they,  might  appreciate 
the  wonders  of  redemption.  ^  What 
is  the  breadth,  and  length,  &c.  It 
has  been  doubted  to  what  this  refers. 
Locke  says  it  refers  to  the  mystery 
of  calling  the  Gentiles  as  well  as 
the  Jews.  Chandler  supposes  there 
is  an  allusion  in  all  this  to  the  tem- 
ple at  Ephesus.  It  was  one  of  the 
wonders  of  the  world — excitin^  ad- 
miration by  its  length,  and  height, 
and  dimensions  in  every  way,  as 
well  as  by  its  extraordinary  riches 
and  splendour.  In  allusion  to  this, 
the  object  of  so  much  admiration 
and  pride  to  the  Ephesians,  he  sup- 
poses that  Paul  desires  that  they 
should  become  fully  acquainted  with 
the  extent  and  beauty  of  the  spiritual 
temple.  But  I  do  not  see  that  there 
is  clear  evidence  that  there  is  allu- 
sion here  to  the  temple  at  Ephesus. 
It  seems  rather  to  be  the  language 
of  a  heart  that  was  full  of  the  sub- 
ject, and  impressed  with  its  great- 
ness; and  the  words  are  employed 
to  denote  the  dimensions  of  that 
love,  and  are  similar  to  what  would 
be  meant  if  he  had  said,  'that  you 
may  know  how  large,  or  how  great 
is  that  love.'  The  apostle  evidently 
meant  to  express  the  strongest  sense 
of  the  greatness  of  the  love  of  the 
Redeemer,  and  to  show  in  the  most 
emphatic  manner  how  much  he 
wished  that  they  should  fully  un- 
derstand it.  On  the  phrase  *  depth 
and  height,'  comp.  Notes  on  Rom. 
viii.  39. 

19.  And  to  knoto  the  love  of  Christ. 
The  love  of  Christ  towards  us ;  the 
immensity  of  redeeming  love.  It  is 
not  merely  the  love  which  he  show- 
ed for  the  Gentiles  in  calling  them 
into  his  kingdom,  which  is  here  re- 
ferred to ;  it  is  the  love  which  is 
shown  for  the  lost  world  hi  giving 


19  And  to  know  the  love  ol 
Christ,  which  passeth  knowledge 


himself  to  die.  This  love  is  oflcD 
referred  to  in  the  New  Testament, 
and  is  declared  to  surpass  all  other 
which  has  ever  been  evinced.  See 
Notes  on  Rom.  v.  7,  8.  John  xv. 
13.  To  know  this ;  to  feel  this ;  to 
have  a  lively  sense  of  it,  is  one  of 
the  highest  privileges  of  the  Chris- 
tian. Nothing  will  so  much  excite 
gmtitude  in  our  hearts;  nothing 
will  prompt  us  so  much  to  a  life  of 
selfdenial ;  nothing  will  make  us  so 
benevolent  and  so  dead  to  the  world. 
See  Notes  on  2  Cor.  v.  14.  f  Which 
passeth  knowledge.  There  seems 
to  be  a  slight  contradiction  here  in 
expressing  a  wish  to  know  what 
cannot  be  known,  or  in  a  desire  that 
they  should  understand  that  which 
cannot  be  understood.  But  it  is  the 
language  of  a  man  whose  heart  was 
full  to  overflowing.  He  had  a  deep 
sense  of  the  love  of  Christ,  and  he 
expressed  a  wish  that  they  should  un- 
derstand it.  Suddenly  he  has  such  an 
apprehension  of  it,  that  he  says  it  is 
indeed  infinite.  No  one  can  attain  to 
a  fiill  view  of  it.  It  had  no  limit.  It 
was  unlike  any  thing  which  had  ever 
been  evinced  before.  It  was  love 
which  led  the  Son  of  God  to  become 
incarnate ;  to  leave  the  heavens ;  to 
be  a  man  of  sorrows ;  to  be  ^reviled 
and  persecuted ;  to  be  put  to  death 
in  the  most  shameful  manner — on  a 
CROSS.  Who  could  understand  that  ] 
Where  else  had  there  been  any 
tiling  like  that?  What  was  there 
with  which  to  compare  it]  What 
was  there  by  which  it  could  be  il- 
lustrated] And  how  could  it  be 
fully  understood]  Yet  something 
of  it  might  be  seen,  known,  felt  J^ 
and  the  apostle  desired  that  as  far 
as  possible  they  should  understand 
that  great  love  which  the  Lord  Jesus 
had  manifested  for  a  dying  world. 
IT  That  y.e  might  be  filled  with  all 
the  fulness  of  God.     What  an  ex* 


72 


EPHESIANS. 


[A.  D.  64. 


that  ye  might  he  filled  with  all  the 
fulness  **  of  God. 

20  Now  ^  unto  him  that  is  able 
to  do  exceeding  abundantly  above 
all  that  we  ask  or  think,  accord- 

a  Jno.  1.  6. 

b  Ro.  16.  25.    He.  13.  20,  21.    Jude  24. 


pression!  How  rich  and  glorious! 
Who  can  comprehend  all  that  it  im- 
plies 1  Let  us  inquire  into  its  mean- 
ing. There  may  be  here  in  these 
verses  an  allusion  to  the  temple. 
The  apostle  had  spoken  of  their  being 
founded  in  love,  and  of  surveying 
the  length,  and  breadth,  and  depth, 
and  height  of  that  love,  as  of  a  vast 
and  splendid  edifice,  and  he  now  de- 
sires that  those  whom  he  addressed 
might  be  pervaded  or  filled  with  the 
indwelling  of  God.  The  language 
here  is  cumulative,  and  is  full  of 
meaning  a:id  richness.  (1.)  They 
were  to  be  full  of  God.  That  is, 
he  would  dw'ell  in  them.  (2.)  They 
were  to  be  filled  with  the  fulness  of 
God — to  TfKrfiUiiia  t'oi;  Obov.  On  the 
word  rendered /wZne.ss,  see  Notes  on 
ch.  L  10.  23.  It  is  a  favourite  word 
with  Paul.  Thus  he  speaks  of  the 
fulness  of  the  Gentiles,  Rom.  xi. 
25;  the  fulness  of  time.  Gal.  iv.  4; 
the  fulness  of  him  that  filleth  all  in 
all,  Eph.  i.  23;  the /w/ness  of  Christ, 
Eph.  iv.  13;  the /wZncss  of  the  God- 
head in  Christ,  Col.  i.  19 ;  ii.  9.  It 
means  here,  '  that  you  may  have  the 
richest  measures  of  divine  consola- 
tion and  of  the  divine  presence ;  that 
you  may  partake  of  the  entire  en- 
joyment of  God  in  the  most  ample 
measure  in  which  he  bestows  his 
favours  on  his  people.'  (3.)  It  was 
to  be  with  all  the  fulness  of  God ; 
not  with  partial  and  stinted  measures 
^  of  his  gracious  presence,  but  with 
all  which  he  ever  bestows.  Reli- 
gion is  not  a  name.  It  is  not  a  mat- 
ter of  form.  It  is  not  a  trifle.  It  is 
the  richest,  best  gift  of  God  to  man. 
It  ennobles  our  nature.  It  more 
clearly  teaches  ^is  our  true  dignity 


ing  to  the  power  that  worketh  in 
us, 

21  Unto  him  be  glory  in  the 
church  by  Christ  Jesus,  through- 
out all  ages,  world  without  end. 
Amen. 

than  all  the  profound  discoveries 
which  men  can  make  in  science; 
for  none  of  them  will  ever  fill  us 
with  the  fiilness  of  God.  Religion 
is  spiritual,  elevating,  pure.  Godlike. 
We  dwell  with  God;  walk  with 
God ;  live  with  God ;  commune 
with  God;  are  like  God.  We  be- 
come partakers  of  the  divine  na- 
ture (2  Pet  i.  4) ;  in  rank  we  are 
associated  with  angels ;  in  happiness 
and  purity  we  are  associated  with 
God! 

20.  Now  unto  him.  It  is  not  un- 
common for  Paul  to  utter  an  ascrip- 
tion of  praise  in  the  midst  of  an  ar- 
gument. See  Rom.  ix.  5;  xi.  36. 
Gal.  i.  5.  Here  his  mind  is  fiill  of 
the  subject ;  and  in  view  of  the  fact 
that  God  communicates  to  his  people 
such  blessings — that  they  may  be- 
come filled  with  all  his  fulness,  he 
desires  that  praise  should  be  given 
to  him.  ^  That  is  able  to  do.  See 
Notes,  Rom.  xvi.  25.  ^  Exceeding 
abundantly.  The  compound  word 
here  used  occurs  only  in  this  place, 
and  in  1  Thess.  iii.  10 ;  v.  13.  It 
means,  to  an  extent  which  we  can- 
not express.  IF  Above  all  that  we 
ask  or  think.  More  than  all  that 
we  can  desire  in  our  prayers ;  more 
than  all  that  we  can  conceive.  See 
Notes  on  1  Cor.  ii.  9.  ^  According 
to  the  power  that  worketh  in  us. 
The  exertion  of  that  same  power 
can  accomplish  for  us  more  than  we 
can  now  conceive. 

21.  Unto  him  be  glory.  See 
Notes,  Rom.  xvi.  27.  ^  In  the 
church.  Or,  by  the  church.  Ver.  10 
The  church  was  to  be  the  instrumen ; 
by  which  the  glory  of  God  would  bgp 
shown;  and  it  was  by  the  church 


A.  D.  64.]  CHAPTER  III. 


73 


that  his  praise  would  be  celebrated. 
^  Throughout  all  ages,  world  with- 
out end.  There  is  a  richness  and 
amplification  of  language  here  which 
shows  that  his  heart  weis  full  of  the 
subject,  and  that  it  was  difficult  to 
find  words  to  express  his  conceptions. 
It  means,  in  the  strongest  sense,  for 
EVER.  It  is  one  of  "the  apostle's 
self-invented  phrases"  (Bloomfield) ; 
and  Blackwall  says  that  no  version 
can  fiilly  express  the  meaning.  It 
is  literally,  '  Unto  all  generations  of 
tne  age  of  ages,'  or  '  unto  all  the  ge- 
nerations of  the  eternity  of  eterni- 
ties, or  the  eternity  of  ages.'  It  is 
the  language  of  a  heart  full  of  the 
love  of  God,  and  desiring  that  he 
might  be  praised  without  ceasing  for 
ever  and  ever. 

REMARKS. 

1.  It  is  a  great  and  glorious  truth 
that  the  offers  of  the  gospel  are  made 
to  us,  who  are  by  nature  Gentiles ; 
and  that  those  offers  are  confined  to 
no  class  or  condition  of  men — to  no 
nation  or  tribe.  Vs.  1 — 6.  This 
truth  had. been  concealed  for  ages. 
The  Jews  regarded  themselves  as 
a  peculiar  people,  and  as  exclusively 
the  fa  vourites  of  Heaven.  The  great 
effort  has  been  made  everywhere  to 
show  that  there  was  a  favoured  class 
of  men — ^a  class  whom  God  regarded 
with  peculiar  affection,  on  account 
of  their  birth,  or  rank,  or  nation,  or 
wealth,  or  complexion.  In  one  na- 
tion, there  has  been  a  distinction  of 
caste  carefully  kept  up  from  age  to 
age,  and  sustained  by  all  the  power 
of  the  priesthood  and  the  laws ;  and 
it  has  been  held  that  that  one  class 
was  the  favourite  of  Heaven,  and 
that  every  other  was  overlooked  or 
despised.  In  another  nation,  it  has 
been  held  that  the  services  of  an  il- 
lustrious ancestry  made  a  difference 
among  men,  and  that  this  fact  was 
to  be  regarded,  even  in  religion.  In 
another,  complexion  has  made  a  dif- 
ference ;  and  the  feeling  haa  insen- 
7 


sibly  grown  up  that  one  class  were 
the  favourites  of  Heaven,  because 
they  had  a  skin  not  coloured  like 
others,  and  that  those  not  thus  fa- 
voured might  be  doomed  to  hopeless 
toil  and  servitude.  In  another,  the 
attempt  is  made  to  create  such  a 
distinction  by  wealth ;  and  it  is  felt 
that  the  rich  are  the  favourites  of 
Heaven.  In  all  these  cases,  there  is 
the  secret  feeling  that  in  virtue  of 
rank,  or  blood,  or  property,  one  class 
are  the  objects  of  divine  interest, 
more  than  others;  and  that  the 
same  plan  of  salvation  is  not  needed 
for  them  which  is  required  for  the 
poor,  for  the  ignorant,  and  for  the 
slave.  The  gospel  regards  all  men 
as  on  a  level ;  offers  the  same  salva- 
tion to  all ;  and  offers  it  on  the  same 
terms.  This  is  one  of  its  glories ; 
and  for  this  we  should  love  it.  It 
meets  man  as  he  is — as  everywhere 
a  fallen  and  a  ruined  being — and 
provides  a  plan  adapted  to  raise  all 
to  the  glories  of  the  same  heaven. 

2.  Humility  becomes  us.  Ver.  8. 
Paul  felt  that  he  was  the  least  of  all 
saints.  He  remembered  his  former 
life.  He  recalled  the  time  when  he 
persecuted  the  church.  He  felt  that 
he  was  not  worthy  to  be  enrolled  in 
that  society  which  he  had  so  greatly 
injured.  If  Paul  was  humble,  who 
should  not  hel  Who,  since  his 
time,  has  equalled  his  ardour,  his 
zeal,  his  attainments  in  the  divine 
life  ]  Yet  the  remembrance  of  his 
former  life  served  always  to  keep 
him  humble,  and  operated  as  a  check 
on  all  the  tendencies  to  pride  in  hia 
bosom.  So  it  should  be  with  us — 
with  all  Christians.  There  has  been 
enough  in  our  past  lives  to  make  us 
humble,  if  we  would  recall  it,  and  to 
make  us  feel  that  we  are  not  worthy  ^ 
to  be  enrolled  among  the  saints. 
One  has  been  an  infidel ;  one  licen- 
tious; one  intemperate;  one  rash, 
revengeful,  passionate ;  one  has  been 
proud  and  ambitious ;  one  has  been 
false,  dishonest,  faithless;  all  have 


74 


EPHESIANS. 


[A.  D.  64. 


had  hearts  opposed  to  God,  alienated 
froni  good,  and  prone  to  evil;  and 
there  is  not  a  Christian  in  the  world 
who  will  not  find  enough  in  his  past 
life  to  make  him  humble,  if  he  will 

.  examine  himself — enough  to  make 
him  feel  that  he  deserves  not  even 
the  lowest  place  among  the  saints. 
So  we  shall  feel  if  we  look  over  our 
lives  since  we  made  a  profession  of 
religion.  The  painful  conviction 
will  come  over  our  souls,  that  we 
have  lived  so  fiir  from  God,  and  done 
so  little  in  his  cause,  that  we  are  not 
worthy  of  the  lowest  place  among 
the  blessed. 

3.  It  is  a  privilege  to  preach  the 
gospel.  Ver.  8.  So  Paul  felt.  It 
was  an  honour  of  which  he  felt  that 
he  was  by  no  means  worthy.  It  was 
ph)of  of  the  favour  of  God  towards 

-  him  that  he  was  permitted  to  do  it. 
It  is  a  privilege — an  honour — to 
preach  the  gospel,  anywhere,  and  to 
any  class  of  men.  It  is  an  honour 
to  be  permitted  to  preach  in  chris- 
tian lands ;  it  is  an  honour  to  preach 
among  tlie  heathen.  It  is  an  ho- 
nour far  above  that  of  conquerors; 
and  he  who  does  it  will  win  a  brighter 
and  more  glorious  crown  than  he 
who  goes  forth  to  obtain  glory  by 
dethroning  kings,  and  laying  nations 
waste.  The  warrior  goes  with  the 
sword  in  one  hand,  and  the  torch  in 
the  other.  His  path  is  marked  with 
blood,  and  with  smouldering  ruins. 
He  treads  among  the  slain ;  and  the 
music  of  his  march  is  made  up  of 
dying  groans,  and  the  shrieks  of 
widows  and  orphans.  Yet  he  is 
honoured,  and  his  name  is  blazoned 
abroad;  he  is  crowned  with  the 
laurel,  and  triumphal  arches  are 
reared,  and  monuments  are  erected 
to  perpetuate  his  fame.  The  man 
who  carries  the  gospel  goes  for  a 
different  purpose.  He  is  the  minis- 
ter of  peace.  He  goes  to  tell  of  sal- 
vation. He  fires  no  city;  lays  waste 
no  field ;  robs  no  one  of  a  home,  no 
wife  of  a  husband,  no  child  of  a  fa- 


ther, no  sister  of  a  brother ; — ^he  goes 
to  elevate  the  intellect,  to  mould  the 
heart  to  virtue,  to  establish  schools 
and  colleges;  to  promote  temper- 
ance, industry,  and  chastity ;  to  wipe 
away  tears,  and  to  tell  of  heaven. 
His  course  is  marked  by  intelligence 
and  order ;  by  peace  and  purity ;  by 
the  joy  of  the  domestic  circle,  and 
the  happiness  of  a  virtuous  fire-side ; 
by  consolation  on  the  bed  of  pain,  and 
by  the  hope  of  heaven  that  cheers 
the  dying.  Wlio  would  not  rather 
be  a  preacher  of  the  gospel  than  a 
blood-stained  warrior  ]  Who  would 
not  rather  have  the  wreath  that  shall 
encircle  the  brows  of  Paul,  and 
Schwartz,  and  Martin,  and  Brain- 
erd,  than  the  laurels  of  Alexander 
and  Csesar'? 

4.  There  is  ample  fulness  in  the 
plan  of  salvation  by  the  Redeemer. 
Ver.  8.  In  Christ  there  is  unsearch- 
able riches.  None  can  understand 
the  fulness  that  there  is  in  him; 
none  can  exhaust  it.  Millions,  and 
hundreds  of  millions,  have  been 
saved  by  the  fulness  of  his  merits ; 
and  still  those  merits  are  as  ample 
as  ever.  The  sun  in  the  heavens 
has  shone  for  six  thousand  years,  and 
has  shed  light  and  comfort  on  count- 
less millions ;  but  his  beams  are  not 
exhausted  or  diminished  in  splendour. 
To-day,  while  I  write — this  beauti- 
ful, calm,  sweet  day — (June  24, 1840) 
his  beams  are  as  bright,  as  rich,  as 
fiill,  as  they  were  when  they  were 
shed  on  Eden.  So  of  the  Sun  of 
righteousness.  Millions  have  been 
enlightened  by  his  beams;  but  to- 
day they  are  as  full,  and  rich,  and 
glorious,  as  they  were  when  the  first 
ray  fi-om  that  sun  reached  the  be- 
nighted mind  of  a  penitent  sinner. 
And  that  fulness  is  not  to  be  ex- 
hausted. No  matter  how  many  par- 
take of  his  abundance;  no  matter  how 
many  darkened  minds  are  enlight- 
ened ;  no  matter  though  nation  aftei 
nation  comes  and  partakes  of  his  fq^ 
ness,  yet  there  is  no  approach  to  oX' 


A.  D.  64.] 


CHAPTER  III. 


7« 


haustion.  The  sun  in  the  heavens 
may  waste  his  fires  and  burn  out,  and 
become  a  dark  orb,  diffusing  horror 
over  a  cold  and  cheerless  world ;  but 
not  so  with  the  Sun  of  righteousness. 
That  will  shine  on  in  glory  for  ever 
and  ever ;  and  the  last  penitent  sin- 
ner on  earth  who  comes  to  partake 
of  the  riches  of  the  grace  of  Christ 
shall  find  it  as  fiill  and  free  as  did 
the  first  who  sought  pardon  through 
his  blood.  Oh,  the  unsearchable 
RICHES  of  Christ !  Who  can  under- 
stand this  ]  Who  can  grow  weary 
m  its  contemplation  I 

5.  There  is  no  good  reason  why 
any  sinner  should  be  lost.  Ver.  8.  If 
the  merits  of  the  Saviour  were  lim- 
ited ;  if  his  arm  were  a  feeble  hu- 
man arm ;  if  he  died  only  for  a  part, 
and  if  his  merit  were  already  well- 
nigh  exhausted,  we  might  begin  to 
despair.  But  it  is  not  so.  The  riches 
of  his  grace  are  unbounded  and  in- 
exhaustible. And  why  then  does 
the  sinner  die  ]  I  can  answer.  He 
dies  like  the  man  who  expires  of 
thirst  while  fountains  bubble  and 
streams  flow  all  around  him;  like 
him  who  is  starving  amidst  trees 
loaded  with  fruit ;  like  him  who  is 
dying  of  fever  in  the  midst  of  medi- 
cines that  would  at  once  restore  him ; 
like  him  who  holds  his  breath  and 
dies  while  the  balmy  air  of  heaven 
—  pure,  full,  and  free  —  floats  all 
around  him.  If  a  man  thus  dies, 
who  is  to  blame  1  If  a  man  goes 
down  to  hell  from  lands  where  the 
ffospel  is  preached,  whose  is  the  fault  1 
It  is  not  because  the  merits  of  Christ 
are  limited ;  it  is  not  because  they 
are  exhausted. 

6.  The  church  is  designed  to  ac- 
complish a  most  important  purpose 
in  the  manifestation  of  the  divine 
glory  p.nd  perfections.  Ver.  10.  It 
is  by  that  tliat  his  great  wisdom  is 
shown.  It  is  by  that  entirely  that 
his  mercy  is  displayed.  Ch.  ii.  7. 
jjjLiB  power  is  shown  in  the  creation 
and    support   of   the    worlds;    his 


goodness  in  the  works  of  creation 
and  Providence ;  his  truth  in  his 
promises  and  threatenings ;  his  great- 
ness and  majesty  are  everywhere 
displayed  in  the  universe  which  he 
has  brought  into  being.  His  mercy 
is  shown  in  the  church ;  and  there 
alone.  Angels  in  heaven  not  having 
sinned,  have  had  no  occasion  for  its 
exercise;  and  angels  that  are  fall- 
en have  had  no  offer  of  pardon. 
Throughout  the  wide  universe  there 
has  been,  so  far  as  we  know,  no  ex- 
ercise of  mercy  but  in  the  church. 
Hence  the  interest  which  the  angelic 
beings  feel  in  the  work  of  redemp- 
tion. Hence  they  desire  to  look 
into  these  things,  and  to  see  more 
of  the  heighth  and  depth  and  length 
and  breadth  of  the  love  of  God 
evinced  in  the  work  of  redemption. 
Hence  the  church  is  to  be  honoured 
for  ever  as  the  means  of  making 
known  to  distant  worlds  the  way  in 
which  God  shows  mercy  to  rebellious 
creatures.  It  is  honour  enough  for 
one  world  thus  to  be  the  sole  means 
of  making  known  to  the  universe 
one  of  the  attributes  of  God ;  and 
while  other  worlds  may  contain 
more  proofs  of  his  power  and  great- 
ness, it  is  enough  for  ours  that  it 
shows  to  distant  worlds  how  he  can 
exercise  compassion. 

7.  All  tribulation  and  affliction 
may  be  intended  to  do  some  good, 
and  may  benefit  others.  Ver.  13. 
Paul  felt  that  his  sufferings  were  for 
the  "glory" — the  welfare  and  ho- 
nour of  the  Gentiles  in  whose  cause 
he  was  suffering.  He  was  then  a 
prisoner  at  Rome.  He  was  permit- 
ted no  longer  to  go  abroad  fi*om  land 
to  land  to  preach  the  gospel.  How 
natural  would  it  have  been  for  him 
to  be  desponding,  and  to  feel  that  he 
wets  leading  a  useless  life.  But  he 
did  not  feel  thus.  He  felt  that  in 
some  way  he  might  be  doing  good. 
He  was  suffering  in  a  good  cause, 
kand  his  trials  had  been  brought  on 
him  by  the  appointment  of  Grod.   He 


76 


EPHESIANS.  [A.  D.  64 


gave  himself  to  writing  letters ;  he 
talked  with  all  who  would  come  to 
him  (Acts  xxviii.  30,  31),  and  he 
expected  to  accomplish  something 
by  his  example  in  his  sufferings. 
The  sick,  the  afflicted,  and  the  im- 
prisoned often  feel  that  they  are  use- 
less. They  are  laid  aside  from  pub- 
lic and  active  life,  and  they  feel  that 
they  are  living  in  vain.  But  it  is 
not  so.  The  long  imprisonment  of 
John  Bunyan — so  mysterious  to  him 
and  to  his  friends — was  the  means 
of  producing  the  Pilgrim's  Progress, 
now  translated  into  more  tlian  twen- 
ty languages,  and  already  blessed  to 
the  salvation  of  thousands.  The 
meekness,  and  patience,  and  kind- 
ness of  a  Christian  on  a  bed  of  pain, 
may  do  more  for  the  honour  of  reli- 
gion than  he  could  do  in  a  life  of 
health.  It  shows  the  sustaining 
power  of  the  gospel;  and  this  is 
much.  It  is  loorth  much  suffering 
to  show  to  a  world  what  the  gospel 
can  do  in  supporting  the  soul  in  times 
of  trial ;  and  he  who  is  imprisoned 
or  persecuted;  he  who  lies  month 
after  montli  or  year  after  year  on  a 
bed  of  languishing,  may  do  more  for 
the  honour  of  religion  than  by  many 
years  of  active  life. 

8.  There  is  but  one  family  among 
the  friends  of  God.  Ver.  15.  They 
all  have  one  Father,  and  all  are 
brethren.  In  heaven  and  on  earth 
they  belong  to  the  same  family,  and 
worship  the  same  God.  Let  Chris- 
tians, therefore,  first  love  one  an- 
other. Let  them  lay  aside  all  con- 
tention and  strife.  Let  them  feel 
that  they  are  brethren — that  though 
they  belong  to  different  denomina- 
tions, and  are  called  by  different 
names,  yet  they  belong  to  the  same 
family,  and  are  united  under  the 
same  glorious  head.  Let  them,  se- 
condly, realize  how  highly  they  are 


honoured.  They  belong  to  the  some 
family  as  the  angels  of  light  and 
the  spirits  of  just  men  made  perfect. 
It  is  an  honour  to  belong  to  such  a 
family ;  an  honour  to  be  a  Christian. 
Oh,  if  we  saw  this  in  its  true  light, 
how  much  more  honourable  would 
it  be  to  belong  to  this  "family" 
than  to  belong  to  the  families  of  the 
great  on  earth,  and  to  have  our 
names  enrolled  with  nobles  and  with 
kings ! 

9.  Let  us  seek  to  know  more  of 
the  love  of  Christ  in  our  redemption 
— to  understand  more  of  the  extent 
of  that  love  which  he  evinced  for 
us.  Vs.  16 — 19.  It  is  worth  our 
study.  It  will  reward  our  efforts. 
There  are  few  Christians — if  there 
are  any — who  understand  the  rich- 
ness and  fulness  of  tl^e  gospel  of 
Christ ;  few  who  have  such  elevated 
views  as  they  might  have  and  should 
have  of  the  glory  of  that  gospel.  It 
is  wonderful  that  they  who  profess 
to  love  the  Lord  Jesus  do  not  study 
that  system  more,  and  desire  more 
to  know  the  heighth,  and  depth,  and 
length,  and  breadth  of  the  love  of 
Christ  True,  it  passes  knowledge. 
We  cannot  hope  fully  to  fiithom  it  in 
this  world.  But  we  may  know  more 
of  it  than  we  do.  We  may  aspire 
to  being  filled  with  all  the  fulness, 
of  God.  We  may  long  for  it ;  pant 
for  it ;  strive  for  it ;  pray  for  it — and 
we  shall  not  strive  in  vain.  Though 
we  shall  not  attain  all  we  wish; 
though  there  will  be  an  infinity  be- 
yond what  we  can  understand  in  this 
world,  yet  there  will  be  enough  at- 
tained to  reward  all  our  efforts,  and 
to  fill  us  with  love  and  joy  and  peace. 
The  love  of  God  our  Saviour  is  m- 
deed  an  illimitable  ocean;  but  we 
may  see  enough  of  it  in  this  world 
to  lead  us  to  adore  and  praise  Grod 
with  overflowing  hearts. 


A.  D.  64.] 


CHAPTER  IV. 


n 


CHAPTER  rV. 

ANALYSIS  OF  THE  CHAPTER. 

This  chapter  is  the  commerice- 
raent  of  the  practical  part  of  the 
epistle,  and  is  made  up,  like  the  re- 
maining chapters,  of  various  exhort- 
ations. It  is  in  accordance  with  the 
usual  habit  of  Paul  to  conduct  an 
argument  in  his  epistles,  and  then 
to  enforce  various  practical  duties, 
either  growing  out  of  the  argument 
which  he  had  maintained,  or,  more 
commonly,  adapted  to  some  particu- 
lar state  of  things  in  the  church  to 
which  he  wrote.  The  points  of  ex- 
hortation in  this  chapter  are,  in  ge- 
neral, the  following : 

I.  An  exhortation  to  unity.  Vs. 
1—6.  He  entreats  them  to  walk 
worthy  of  their  vocation  (ver.  1) ; 
shows  them  how  it  could  be  done,  or 
what  he  meant;  and  that,  in  order 
to  that,  they  should  show  meekness 
and  kindness  (ver.  3),  and  partic^ii- 
larly  exhorts  them  to  unity  (ver.  3) ; 
for  they  had  one  God,  one  Saviour, 
one  baptism,  one  religion.  Vs.  4 — 6. 

II.  He  shows  them  that  God  had 
made  ample  provision  for  his  people, 
that  they  might  be  sound  in  the 
faith,  and  in  unity  of  life  and  of  doc- 
trine, and  need  not  be  driven  about 
with  every  wind  of  opinion.  Vs.  7 
— 16.  He  assures  them  that  to  every 
Christian  is  given  grace  in  the  Re- 
deemer adapted  to  his  circumstances 
(ver.  7) ;  that  the  Lord  Jesus  ascend- 
ed to  heaven  to  obtain  gifts  for  his 
people  (vs.  8 — 10);  that  he  had  given 
apostles,  prophets,  and  evangelists, 
for  the  very  purpose  of  imparting 
instruction,  and  confinning  them  in 
the  faith  of  the  gospel  (vs.  11,  1*2) ; 
that  this  was  in  order  that  they 
might  attain  to  the  highest  elevation 
in  christian  knowledge  and  piety 
(ver.  13) ;  and  particularly  that  they 
might  not  be  driven  to  and  fro,  and 
carried  about  with  every  wind  of 
^ctrine.  Vs.  14—16. 

III.  Having  these  arrangements 
7* 


made  for  their  knowledge  and  piety, 
he  exhorts  them  not  to  live  as  the 
heathen  around  them  lived,  but  to 
show  that  they  were  under  a  better 
influence.  Vs.  17 — M.  Their  un- 
derstanding was  darkened,  and  they 
were  alienated  from  the  life  of  God^ 
or  true  religion  (ver.  18) ;  they  were 
past  feeling,  and  were  given  over  to 
every  form  of  sensuality.  Ver.  19. 
The  Ephesians,  however,  had  been 
taught  a  different  thing  (vs.  20,  21), 
and  the  apostle  exhorts  them  to  lay 
aside  everything  pertaining  to  their 
former  course  of  life,  and  to  become 
wholly  conformed  to  the  principles 
of  the  new  man.  Vs.  22 — ^24. 

IV.  He  exhorts  them  to  perform 
particular  christian  duties,  and  to 
put  away  certain  evils,  of  which  they 
and  all  others  were  in  danger.  Vs. 
25 — 32.  In  particular,  he  entreats 
them  to  avoid  lying  (ver.  25) ;  anger 
(ver.  26);  theft  (ver.  28);  corrupt 
and  corrupting  conversation  (ver. 
29) ;  grieving  the  Holy  Spirit  (ver. 
30);  bitterness,  evil-speaking,  and 
malice  (ver.  31) ;  and  entreats  them 
to  manifest  in  their  intercourse  with 
each  other  a  spirit  of  kindness  and 
forgiveness.  Ver.  32. 

1.  /,  therefore.  In  view  of  the 
great  and  glorious  truths  which  God 
has  revealed,  and  of  the  grace  which 
he  has  manifested  towards  you  who 
are  Gentiles.  See  the  previous 
chapters.  The  sense  of  the  word 
'therefore' — ow — in  this  place,  is, 
'  Such  being  your  exalted  privileges ; 
since  God  has  done  so  much  for  you ; 
since  he  has  revealed  for  you  such  a 
glorious  system;  since  he  has  be- 
stowed on  you  the  honour  of  calling 
you  into  his  kingdom,  and  making 
you  partakers  of  his  mercy,  I  entreat 
you  to  live  in  accordance  with  these 
elevated  privileges,  and  to  show 
your  sense  of  his  goodness  by  de- 
voting your  all  to  his  service.'  The 
force  of  the  word  "/,"  they  would 
all  feel.    It  was  the  appeal  and  ex- 


73 


EPHESIANS. 


[A.  D.  64. 


I 


CHAPTER  IV. 
THEREFORE,  the  prisoner 
^  of  the  Lord,)  beseech  you 


that  ye  walk  *»  worthy  of  the  vo- 
cation wherewith  ye  are  called. 


hortation  of  the  founder  of  their 
church— of  their  spiritual  father — 
of  one  who  had  endured  much  for 
them,  and  who  was  now  in  bonds 
on  account  of  his  devotion  to  the 
welfare    of  the    Gentile    world. — 
^  The  prisoner  of  the  Lord.   Marg., 
in.     It  means,  that  he  was  now 
a  prisoner,  or  in  confinement  in  the 
cause  of  the  Lord ;  and  he  regarded 
himself  as  having  been  made  a  pri- 
soner because  the  Lord  had  so  will- 
ed and  ordered  it.     He  did  not  feel 
particularly  that  he  was  the  prisoner 
of  Nero ;   he  was  bound  and  kept 
because  the  Lord  willed  it,  and  be- 
cause it  was  in  his  service.     See 
Notes  on  ch.  iii.  1.     ^  Beseech  you 
that  ye  walk  worthy.    That  you  live 
as  becomes  those  who  have  been 
called  in  this  manner  into  the  king- 
dom of  God.     The    word   walk   is 
often  used  to  denote  Zi/e,  conduct^ 
&c.     See  Notes  on  Rom.  iv.  12 ;  vi. 
4.     2  Cor.  v.  7.    '^  Of  the  vocation. 
Of  the  calling — tri^  xX^cjecoj.     This 
word  properly  means  a  call,  or  an 
invitation — as  to  a  banquet.    Hence 
it  means  that  divine  invitation  or 
calling  by  which  Christians  are  hi- 
troduced  into  the  privileges  of  the 
gospel.  The  word  is  translated  call- 
ing in  Rom.  xi.  29.     1  Cor.  i.  26 ; 
vii.  20.     Eph.  i.  18;  iv.  1.  4.     Phil. 
iiL  14.     2  Thess.  i.  11.     2  Tim.  i. 
9.     Heb.  iii.  1.     2  Pet.  i.   10.     It 
does    not    elsewhere  occur.      The 
sense  of  the  word,  and  the  agency 
employed  in  calling  us,  are  well  ex- 
pressed in  the  Westminster  Shorter 
Catechism.  "  Effectual  calling  is  the 
work  of  God's  Spirit,  whereby  con- 
vincing us  of  our  sin  and  misery, 
enlightening  our  minds  in  the  know- 
ledge of  Christ,  and  renewing  our 
wills,  he  doth  persuade  and  enable 


a  Col.  1.  10. 


us  to  embrace  Jesus  Christ  freely 
offered  to  us  in  the  gospel."  This 
calling  or  vocation  is  through  the 
agency  of  the  Holy  Spirit,  and  is 
his  appropriate  work  on  the  human 
heart.  It  consists  essentially  in  in- 
fluencing the  mind  to  turn  to  God, 
or  to  enter  into  his  kingdom.  It  is 
the  exertion  of  so  much  influence 
on  the  mind  as  is  necessary  to  se- 
cure the  turning  of  the  sinner  to 
God.  In  this  all  Christians  are 
agreed,  though  there  have  been,  al- 
most endless  disputes  about  the 
actual  influence  exerted,  and  the 
mode  in  which  the  Spirit  acts  on 
the  mind.  Some  suppose  it  is  by 
"  moral  suasion ;"  some  by  physical 
power ;  some  by  an  act  of  creation ; 
some  by  inclining  the  mind  to  exert 
its  proper  powers  in  a  right  way, 
and  to  turn  to  God.  What  is  the 
precise  agency  employed  perhaps 
we  are  not  to  expect  to  be  able  to 
decide.  See  John  iii.  8.  The  great, 
the  essential  point  is  held,  if  it  be 
maintained  that  it  is  by  the  agency 
of  the  Holy  Spirit  that  the  result  is 
secured — and  this  I  suppose  to  be 
held  by  all  evangelical  Christians. 
But  though  it  is  by  the  agency  of 
the  Holy  Spirit,  we  are  not  to  sup- 
pose that  it  is  without  the  employ- 
ment of  means.  It  is  not  literal- 
ly like  the  act  of  creation.  It  is 
preceded  and  attended  with  means 
adapted  to  the  end  ;  means  which 
are  almost  as  various  as  the  indi- 
viduals who  are  called  into  the  king- 
dom of  God.  Among  those  means 
are  the  following.  (1.)  Preaching. 
Probably  more  are  called  into  the 
kingdom  by  this  means  than  any 
other.  It  is  "  God's  great  ordinance 
for  the  salvation  of  men."  It  is 
f  minently  fitted  for  it.     The  pulpit 


A.  D.  64.]  CHAPTER  IV. 


79 


has  higher  advantages  for  actmg  on 
the  mind  than  any  other  means  of 
affecting  men.  The  truths  that  are 
dispensed;  the  sacredness  of  the 
place ;  the  peace  and  quietness  of  the 
sanctuary;  and  the  appgals  to  the 
reason,  the  conscience,  and  the  heart 
— all  are  fitted  to  afifect  men,  and  to 
bring  them  to  reflection.  The  Spirit 
makes  use  of  the  word  preached,  but 
in  a  great  variety  of  ways.  Some- 
tunes  many  are  impressed  simulta- 
neously ;  sometimes  the  same  truth 
affects  one  mind  while  others  are 
unmoved ;  and  sometimes  truth 
reaches  the  heart  of  a  sinner  which 
he  has  heard  a  hundred  times  be- 
fore, without  being  interested.  The 
Spirit  acts  with  sovereign  power, 
and  by  laws  which  have  never  yet 
been  traced  out  (2.)  The  events 
of  Providence  are  used  to  call  men 
into  his  kingdom.  God  appeals  to 
men  by  laying  them  on  a  bed  of 
pain,  or  by  requiring  them  to  follow 
a  friend  in  the  still  and  mournful 
procession  to  the  grave.  They  feel 
that  they  must  die,  and  they  are  led 
to  ask  the  question  whether  they  are 
prepared.  Much  fewer  are  affected 
in  this  way  than  we  should  suppose 
would  be  the  case ;  but  still  there 
are  many,  in  the  aggregate,  who  can 
trace  their  hope  of  heaven  to  a  fit 
of  sickness,  or  to  the  death  of  a 
friend.  (3.)  Conversation  is  one  of 
the  means  by  which  sinners  are 
called  into  the  kingdom  of  God.  In 
some  states  of  mind,  where  the 
Spirit  has  prepared  the  soul  like 
mellow  ground  prepared  for  the 
seed,  a  few  moments'  conversation, 
or  a  single  remark,  will  do  more  to 
arrest  the  attention  than  much 
preaching.  (4.)  Readmg  is  often 
the  means  of  calling  men  into  the 
kingdom.  Tlie  Bible  is  the  great 
means — and  if  we  can  get  men  to 
read  that,  we  have  veryi  cheering 
indications  that  they  will  be  con- 
verted. The  profligate  Earl  of  Ro- 
chester was  awakened  and  led  to 


the  Saviour  by  rfe^djhg.  a  chapter  in 
Isaiah.  And  who  can^e^imate  the 
number  of  tliose  who  have  been  con- 
verted by  reading  Baxter's  Call  to 
the  Unconverted ;  AUeine's  Alarm ; 
the  Dairyman's  Daughter;  or  the 
Shepherd  of  Salisbury  Plain "  He 
does  good  who  places  a  good  book  in 
the  way  of  a  sumer.  That  mother 
or  sister  is  doing  good,  and  making 
the  conversion  of  a  son  or  brother 
probable,  who  puts  a  Bible  in  his 
chest  when  he  goes  to  sea,  or  in  his 
trunk  when  he  goes  on  a  journey. 
Never  should  a  son  be  allowed  to  go 
from  home  without  one.  The  time 
will  come  when,  far  away  from  home, 
he  will  read  it.  He  will  read  it 
when  his  mind  is  pensive  and  tender, 
and  the  Spirit  may  bear  the  truth  to 
his  heart  for  his  conversion.  (5.) 
The  Spu-it  calls  men  into  the  king- 
dom of  Christ  by  presiding  over,  and 
directing  in  some  unseen  manner 
their  own  reflections,  or  the  opera- 
tions of  their  own  minds.  In  some 
way  unknown  to  us,  he  turns  the 
thoughts  to  the  past  life ;  recalls  for- 
gotten deeds  and  plans ;  makes  long 
past  sins  rise  to  remembrance ;  and 
overwhelms  the  mind  with  conscious 
guilt  from  the  memory  of  crime. 
He  holds  this  power  over  the  soul ; 
and  it  is  among  the  most  mighty  and 
mysterious  of  all  the  influences  that 
he  has  on  the  heart.  Sometimes — 
a  man  can  hardly  tell  how — the 
mind  will  be  pensive,  sad,  melan- 
choly;  then  conscious  of  guilt;  then 
alarmed  at  the  future.  Often,  by 
sudden  transitions,  it  will  be  chang- 
ed from  the  gay  to  the  grave,  and 
from  the  pleasant  to  the  sad;  and 
often,  unexpectedly  to  himself,  and 
by  associations  which  he  cannot  trace 
out,  the  sinner  will  find  himself  re- 
flecting on  death,  judgment,  and 
eternity.  It  is  the  Spirit  of  God  that 
leads  the  mind  along.  It  is  not  by 
force;  not  by  the  violation  of  its 
laws,  but  in  accordance  with  those 
laws,  that  the  mind  is  thus  led  along 


80 


EPHESIANS. 


[A.  D.  64 


2  With    all    lowliness  **  and 

c  Mat.  11.  29. 

to  the  eternal  world.  In  such  ways, 
and  by  such  means,  are  men  "  call- 
ed''' into  the  kingdom  of  God.  To 
*walk  worthy  of  that  calling,'  is 
to  live  as  becomes  a  Christian,  an 
heir  of  glory ;  to  live  as  Christ  did. 
It  is,  (1.)  To  bear  our  religion  with 
us  to  all  places,  companies,  employ- 
ments. Not  merely  to  be  a  Chris- 
tian on  the  Sabbath,  and  at  the  com- 
munion table,  and  in  our  own  land, 
but  every  day,  and  everywhere,  and 
in  any  land  where  we  may  be  placed. 
We  are  to  live  religion,  and  not 
merely  to  profess  it.  We  are  to  be 
Christians  in  the  counting-room,  as 
well  as  in  the  closet;  on  the  farm  as 
well  as  at  the  commuhion  table; 
among  strangers,  and  in  a  foreign 
land,  as  well  as  in  our  own  country 
and  in  the  sanctuary.  (2.)  It  is  to 
do  nothing  inconsistent  with  the 
most  elevated  Christian  character. 
In  temper,  feeling,  plan,  we  are  to 
give  expression  to  no  emotion,  and 
use  no  language,  and  perform  no 
deed,  that  shall  be  inconsistent  with 
the  most  elevated  Christian  charac- 
ter. (3.)  It  is  to  do  right  always : 
to  be  just  to  all ;  to  tell  the  simple 
truth ;  to  defraud  no  one ;  to  main- 
tain a  correct  standard  of  morals; 
to  be  known  to  be  honest.  There  is 
a  correct  standard  of  character  and 
conduct ;  and  a  Christian  should  be 
a  man  bo  living,  that  we  may  always 
know  exactly  where  to  find  him. 
He  should  so  live,  that  we  shall  have 
no  doubts  that,  however  others  may 
act,  we  shall  find  him  to  be  the  un- 
flinching advocate  of  temperance, 
chastity,  honesty,  and  of  every  good 
work — of  every  plan  that  is  really 
fitted  to  alleviate  human  woe,  and 
benefit  a  dying  world.  (4.)  It  is  to 
live  as  one  should  who  expects  soon 
to  be  in  heaven.  Such  a  man  will 
feel  that  the  earth  is  not  his  home ; 
that  he  is  a  stranger  and  a  pilgrim 


meekness,    with    long-suffering, 
forbearing  one  another  in  love ; 


here ;  that  riches,  honours,  and  plea- 
sures are  of  comparatively  little  im- 
portance; that  he  ought  to  watch 
and  pray,  and  that  he  ought  to  be 
holy.  A  man  who  feels  that  he 
may  die  at  any  foment,  will  watch 
and  pray.  A  man  who  realizes  that 
to-morrow  he  may  be  in  heaven, 
will  feel  that  he  ought  to  be  holy. 
He  who  begins  a  day  on  earth,  feel- 
ing that  at  its  close  he  may  be 
among  the  angels  of  God,  and  the 
spirits  of  just  men  made  perfect; 
that  before  its  close  he  may  have 
seen  the  Saviour  glorified,  and  the 
burning  throne  of  God,  will  feel  the 
importance  of  living  a  holy  life,  and 
of  being  wholly  devoted  to  the  ser- 
vice of  God.  Pure  should  be  the 
eyes  that  are  soon  to  look  on  the 
throne  of  God ;  pure  the  hands  that 
are  soon  to  strike  the  harps  of  praise 
in  heaven ;  pure  the  feet  that  are  to 
walk  the  '  golden  streets  above.' 

2.  With  all  lowliness.  Humility. 
See  Notes  on  Acts  xx.  19,  where 
the  same  Greek  word  is  used.  Comp. 
alfeo  the  following  places,  where  the 
same  Greek  word  occurs :  Phil.  ii. 
3,  "  in  lowliness  of  mind,  let  each 
esteem  other  better  than  them- 
selves ;"  Col.  ii.  18,  "  in  a  voluntary 
humility.-"  Col.  ii.  23 ;  iii.  12.  1  Pet. 
V.  5.  The  word  does  not  elsewhere 
occur  in  the  New  Tes|j|Lment.  The 
idea  is,  that  humility  of  mind  be- 
comes those  who  are  "  called"  (ver 
1),  and  that  we  walk  worthy  of  that 
calling  when  we  evince  it.  ^  And 
meekness.  See  Notes  on  Matt.  v.  5. 
Meekness  relates  to  the  manner  in 
which  we  receive  injuries.  We  are 
to  bear  them  patiently,  and  not  to 
retaliate,  or  seek  revenge.  The 
meaning  here  is,  that  we  adorn  the 
gospel  when  we  show  its  power  in 
enabling  us  to  bear  injuries  without 
anger  or  a  desire  of  revenge,  or 
with   a  mild  and   forgiving  spirit. 


A.  D.  64.] 


CHAPTER  IV. 


81 


See  2  Cor.  x.  1.  Gal.  v  23;  vi.  1. 
2  Tim.  ii.  25.  Titus  iii.  2 ;  where 
the  same  Greek  word  occurs.  ^  With 
long -suffering,  &c.  Bearing  pa- 
tiently with  the  foibles,  faults,  and 
infirmities  of  others.  See  Notes  on 
1  Cor.  xiii.  4.  The  virtue  here  re- 
quired is  that  which  is  to  be  mani- 
fested in  our  manner  of  receiving  the 
provocations  which  we  meet  with 
from  our  brethren.  No  virtue,  per- 
haps, is  more  frequently  demanded  in 
our  intercourse  with  others.  We  do 
not  go  far  with  any  fellow-traveller 
on  the  journey  of  life,  before  we  find 
there  is  great  occasion  for  its  exer- 
cise. He  has  a  temperament  differ- 
ent fi'om  our  own.  He  may  be  san- 
guine, or  choleric,  or  melancholy; 
while  we  may  be  just  the  reverse. 
He  has  peculiarities  of  taste,  and 
habits,  and  disposition,  which  differ 
much  from  ours.  He  has  his  own 
plans  and  purposes  of  life,  and  his 
own  way  and  time  of  doing  things. 
He  may  be  naturally  irritable,  or  he 
may  have  been  so  trained  that  his 
modes  of  speech  and  conduct  differ 
much  from  ours.  Neighbours  have 
occasion  to  remark  this  in  their 
neighbours ;  friends  in  their  friends ; 
kindred  in  their  kindred ;  one  church- 
member  in  another.  A  husband  and 
wife  —  such  is  the  imperfection  of 
human  nature — can  find  enough  in 
each  other  to  embitter  life,  if  they 
choose  to  magnify  imperfections,  and 
to  become  irritated  at  trifles;  and 
there  is  no  friendship  that  may  not 
be  marred  in  this  way,  if  we  will 
allow  it  Hence,  if  we  would  have 
life  move  on  smoothly,  we  must 
learn  to  bear  and  forbear.  We 
must  indulge  the  friend  that  we 
love  in  the  little  peculiarities  of  say- 
mg  and  doing  things  which  may  be 
injportant  to  hun,  but  which  may 
be  of  little  moment  to  us.  Like 
children,  we  must  suffer  each  one 
to  build  his  play-house  in  his  own 
way,  and  not  quarrel  with  him  be- 
cause he  does  not  think  our  way  the 


best.  All  usefiilness,  and  all  com- 
fort, may  be  prevented  by  an  unkind, 
a  sour,  a  crabbed  temper  of  mind — 
a  mind  that  can  bear  with  no  differ- 
ence of  opinion  or  temperament.  A 
spirit  of  fault-finding ;  an  unsatisfied 
temper;  a  constant  irritability;  lit- 
tle inequalities  in  the  look,  the  tem- 
per, or  the  manner ;  a  brow  cloudy 
and  dissatisfied — your  husband  or 
your  wife  cannot  tell  why  —  will 
more  than  neutralize  all  the  good 
you  can  do,  and  render  life  anything 
but  a  blessing.  It  is  in  such  gentle 
and  quiet  virtues  as  meekness  and 
forbearance,  that  the  happiness  and 
usefulness  of  life  consist,  far  more 
than  in  brilliant  eloquence,  in  splen- 
did talent,  or  illustrious  deeds  that 
shall  send  the  name  to  future  times. 
It  is  the  bubbling  spring  which  flows 
gently ;  the  little  rivulet  which  glides 
through  the  meadow,  and  which  runs 
along  day  and  night  by  the  farm- 
house, that  is  useful,  rather  than  the 
swollen  flood  or  the  roaring  cataract. 
Niagara  excites  our  wonder ;  and  we 
stand  amazed  at  the  power  and 
greatness  of  God  there,  as  he  '  pours 
it  from  his  hollow  hand.'  But  one 
Niagara  is  enough  for  a  continent  or 
a  world;  while  that  same  world 
needs  thousands  and  tens  of  thou- 
sands of  silver  fountains,  and  gently 
flowing  rivulets,  that  shall  water 
every  farm,  and  every  meadow,  and 
every  garden,  and  that  shall  flow  on, 
every  day  and  every  night,  with 
their  gentle  and  quiet  beauty.  So 
with  the  acts  of  our  lives.  It  is  not 
by  great  deeds  only,  like  those  of 
Howard  —  not  by  great  sufferings 
only,  like  those  of  the  martyrs — that 
good  is  to  be  done ;  it  is  by  the  daily 
and  quiet  virtues  of  life — ^the  chris- 
tian temper,  the  meek  forbearance, 
the  spirit  of  forgiveness  m  the  hus- 
band, the  wife,  the  father,  the  mo- 
ther, the  brother,  the  sister,  the 
friend,  the  neighbour — that  good  ia 
to  be  done ;  and  in  this  all  may  be 
useful. 


EPHESIANS. 


[A.  D.  64. 


3  Endeavouring  to  keep  the 
unity  of  the  Spirit  in  the  bond  of 
peace. 

3.  The  unity  of  the  Spirit.  A 
united  spirit,  or  oneness  of  spirit. 
This  does  not  refer  to  the  fact  that 
there  is  one  Holy  Spirit ;  but  it  refers 
to  unity  of  affection,  of  confidence, 
of  love.  It  means  that  Christians 
should  be  united  in  temper  and  af- 
fection, and  not  be  split  up  into  fac- 
tions and  parties.  It  may  be  implied 
here,  as  is  undoubtedly  true,  that  such 
a  unity  would  be  produced  only  by  the 
Holy  Spirit ;  and  that,  as  there  was 
but  one  Spirit  which  had  acted  on 
their  hearts  to  renew  them,  they  ought 
to  evince  the  same  feelings  and  views. 
There  was  occasion  amoog  theEphe- 
sians  for  this  exhortation;  for  they 
were  composed  of  Jews  and  Gentiles, 
and  there  might  be  danger  of  divi- 
sions and  strifes,  as  there  had  been 
in  other  churches.  There  is  always 
occasion  for  such  an  exhortation; 
for  (] .)  unity  of  feeling  is  eminently 
desirable  to  honour  the  gospel  (see 
Notes  on  John  xvii.  21);  and  (2.) 
there  is  always  danger  of  discord 
where  men  are  brought  together  in 
one  society.  There  are  so  many 
different  tastes  and  habits ;  there  is 
such  a  variety  of  intdlect  and  feel- 
ing; the  modes  of  education  have 
been  so  various,  and  the  tempera- 
ment may  be  so  different,  that  there 
is  constant  danger  of  division.  Hence 
the  subject  is  so  often  dwelt  on  in 
the  Scriptures  (see  Notes  on  1  Cor. 
ii.  seq.),  and  hence  there  is  so  much 
need  of  caution  and  of  care  in  the 
churches.  IF  In  the  bond  of  peace. 
This  was  to  be  by  the  cultivation 
of  that  peaceful  temper  which  binds 
all  together.  The  American  In- 
dians usually  spoke  of  peace  as  a 
'  chain  of  friendship'  which  was  to 
be  kept  bright.  The  meaning  here 
is,  that  they  should  be  bound  or 
united  together  in  the  sentiments 
and  affections  of  peace.     It  is  not 


4  There  is  one  body  and  one 
Spirit,  even  as  ye  are  called  in 
one  hope  of  your  calling ; 


mere  external  unity ;  it  is  not  a  mere 
unity  of  creed ;  it  is  not  a  mere 
unity  in  the  forms  of  public  worship ; 
it  is  such  as  the  Holy  Spirit  pro- 
duces in  the  hearts  of  Christians, 
when  he  fills  them  all  with  the  same 
love,  and  joy,  and  peace  in  believ- 
ing. The  following  verses  contain 
the  reasons  for  this. 

4.  There  is  one  body.  One  church 
— for  so  the  word  body  means  here — 
denoting  the  body  of  Christ.  See 
Notes  on  Rom.  xii.  5.  Comp.  Notes 
on  Eph.  i.  23.  The  meaning  here 
is,  that  as  there  is  really  but  one 
church  on  earth,  there  ought  to  ba 
unity.  The  church  is,  at  present, 
divided  into  many  denominations. 
It  has  different  forms  of  worship, 
and  different  rites  and  ceremonies. 
It  embraces  those  of  different  com- 
plexions and  ranks  in  life,  and  it 
cannot  be  denied  that  there  are 
often  unhappy  contentions  and  jeal- 
ousies in  different  parts  of  that 
church.  Still,  there  is  but  one — 
"  one  holy,  catholic  (i.  e.,  universal) 
church;"  and  that  church  should 
feel  that  it  is  one.  Christ  did  not 
come  to  redeem  and  save  different 
churches,  and  to  give  them  a  differ- 
ent place  in  heaven.  He  did  not 
come  to  save  the  Episcopal  commu- 
nion merely,  or  the  Presbyterian  or 
the  Methodist  communions  only; 
nor  did  he  leave  the  world  to  fit  up  for 
them  different  mansions  in  heaven. 
He  did  not  come  to  save  merely  the 
black  man,  or  the  red,  or  the  while 
man;  nor  did  he  leave  the  world 
to  set  up  for  them  separate  man- 
sions in  the  skies.  He  came  that  he 
might  collect  into  one  community  a 
multitude  of  every  complexion,  and 
from  every  land,  and  unite  them 
in  one  great  brotherhood  on  earth, 
and  ultimately  assemble  them  in  the 
same  heaven.     The  church  is  one 


fi.  D.  64.] 


CHAPTER  IV. 


83 


Every  sincere  Christian  is  a  brother 
in  that  church,  and  has  an  equal 
right  with  all  others  to  its  privileges. 
Being  one  by  the  design  of  the  Sa- 
viour, they  should  be  one  in  feeling ; 
and  every  Christian,  no  matter  what 
his  rank,  should  be  ready  to  hail 
every  other  Christian  as  a  fellow- 
heir  of  heaven.  ^  One  Spirit.  The 
Holy  Spirit.  There  is  one  and  the 
selt-same  Spirit  that  dwells  in  the 
church.  The  same  Spirit  has  awak- 
ened all;  enlightened  all ;  convicted 
all ;  converted  all.  Wherever  they 
may  be,  and  whoever,  yet  there  has 
been  substantially  the  same  work  of 
the  Spirit  on  the  heart  of  every 
Christian.  There  are  circumstantial 
differences  arising  from  diversities 
of  temperament,  disposition,  and  edu- 
cation ;  there  may  be  a  difference  in 
the  depth  and  power  of  his  opera- 
tions on  the  soul;  there  may  be  a 
difference  in  the  degree  of  convic- 
tion for  sin  and  in  the  evidence  of 
conversion,  but  still  there  are  the 
same  operations  on  the  heart  essen- 
tially, produced  by  the  same  Spirit 
See  Notes  on  1  Cor.  xii.  6—11.  All 
the  gifts  of  prayer,  and  of  preach- 
ing; all  the  zeal,  the  ardour,  the 
love,  the  self-denial  in  the  church, 
are  produced  by  the  same  Spirit. 
There  should  be,  therefore,  unity. 
The  church  is  united  in  the  agency 
by  which  it  is  saved;  it  should  be 
united  in  the  feelings  which  influ- 
ence its  members.  Tf  Even  as  ye 
are  called.  See  ver.  1.  The  sense 
is,  '  there  is  one  body  and  one  spirit, 
in  like  manner  as  there  is  one  hope 
resulting  from  your  calling.'  The 
same  notion  of  oneness  is  found  in 
relation  to  each  of  these  things. 
IT  In  one  hope  of  your  calling.  In 
one  hope  resulting  from  your  being 
called  into  his  kingdom.  On  the 
meaning  of  the  word  hope,  see  Notes 
on  ch.  ii.  12.  The  meaning  here  is, 
that  Christians  have  the  same  hope, 
and  they  should  therefore  be  one. 
Thev  are  looking  forward  to  the 


same  heaven;  they  hope  for  the 
same  happiness  beyond  the  grave. 
It  is  not  as  on  earth  among  the  peo- 
ple of  the  world,  where  there  is  a 
variety  of  hopes — where  one  hopes 
for  pleasure,  and  another  for  honour, 
and  another  for  gain;  but  there  is 
the  prospect  of  the  same  inexhausti- 
ble joy.  This  hope  is  fitted  to  pro- 
mote union.  There  is  no  rivalry — 
for  there  is  enough  for  all.  Hope  on 
earth  does  not  always  produce  union 
and  harmony.  Two  men  hope  to 
obtain  the  same  office ;  two  student? 
hope  to  obtain  the  same  honour  in 
college;  two  rivals  hope  to  obtain 
the  same  hand  in  marriage — and  the 
consequence  is  jealousy,  contention, 
and  strife.  The  reason  is,  that  but 
one  can  obtain  the  object.  Not  so 
with  the  crown  of  life — with  the  re- 
wards of  heaven.  All  may  obtain 
that  crown ;  all  may  share  those  re- 
wards. How  can  Christians  contend 
|in  an  angry  manner  with  each  other, 
when  the  hope  of  dwelling  in  the 
same  heaven  swells  their  bosoms 
and  animates  their  hearts  1 

5.  One  Lord.  This  evidently  re- 
fers to  the  Lord  Jesus.  The  "  Spirit" 
is  mentioned  in  the  previous  verse ; 
the  Father  in  the  verse  following. 
On  the  application  of  the  word 
"  Lord"  to  the  Saviour,  see  Notes  on 
Acts  i.  24.  The  argument  here  is, 
that  there  ought  to  be  unity  among 
Christians,  because  they  have  one 
Lord  and  Saviour.  They  have  not 
different  Saviours  adapted  to  differ- 
ent classes ;  not  one  for  the  Jew  and 
another  for  the  Greek ;  not  one  for 
the  rich  and  another  for  the  poor ; 
not  one  for  the  bond  and  another  for 
the  free.  There  is  but  one.  He  be- 
longs in  common  to  all  as  their  Sa- 
viour; and  he  has  a  right  to  rule 
over  one  as  much  as  over  another. 
There  is  no  better  way  of  promoting 
unity  among  Christians  than  by  re- 
minding them  that  they  have  the 
same  Saviour.  And  when  jealousies 
and  heart-burnings  arise;  or  when 


84 


EPHESIANS. 


[A.  D.  04. 


5  One  Lord,one  faith,one  baptism, 

they  are  disposed  to  contend  about 
trifles;  when  they  magnify  unim- 
portant matters  until  they  are  in 
danger  of  rending-  the  church  asun- 
der, let  them  feel  that  they  have  one 
Lord  and  Saviour,  and  they  will  lay 
aside  their  contentions  and  be  one 
again.  Let  two  men  who  have  ne- 
ver seen  each  other  before,  meet  in 
a  distant  land,  and  feel  that  they  have 
the  same  Redeemer,  and  their  hearts 
will  mingle  into  one.  They  are  not 
aliens,  but  friends.  A  cord  of  sym- 
pathy is  struck  more  tender  than 
that  which  binds  them  to  country  or 
home ;  and  though  of  different  na- 
tions, complexions,  or  habits,  they 
will  feel  that  they  are  one.  Why 
should  contentions  ever  arise  be- 
tween those  who  have  the  same  Re- 
deemer ]  ^  One  faith.  The  same 
belief  That  is,  either  the  belief  of 
the  same  doctrines,  or  faith  of  thai 
same  nature  in  the  heart.  The  word 
may  be  taken  in  either  sense.  I  see 
no  reason  why  it  should  not  include 
both  here,  or  be  used  in  the  widest 
sense.  If  so  used,  it  means  that 
Christians  should  be  united  because 
they  hold  the  same  great  doctrines ; 
and  also,  because  they  have  the  same 
confidence  in  the  Redeemer  in  their 
hearts.  They  hold  the  same  system 
as  distinguished  from  Judaism,  Pa- 
ganism, Mohammedanism,  Deism; 
and  they  should,  therefore,  be  one. 
They  have  the  same  trust  in  Christ, 
as  a  living,  practical  principle — and 
they  should,  therefore,  be  one.  They 
may  differ  in  other  attachments ;  in 
temperament;  in  pursuit;  in  profes- 
sions in  life — but  they  have  a  com- 
mon faith — ^and  they  should  be  one. 
^  One  baptism.  This  does  not  affirm 
that  there  is  one  mode  of  baptism, 
but  it  refers  to  the  thing  itself. 
They  are  all  baptized  in  the  name 
of  the  same  Father,  Saviour,  Sancti- 
fier.  They  have  all  in  this  manner 
been  consecrated  unto  God,  and  de- 


6  One  God  and  Father  of  all; 


voted  to  his  service.  Whether  by 
immersion,  or  by  pouring,  or  by 
sprinkling,  they  have  all  been  bap- 
tized with  water ;  whether  it  is  done 
in  adult  years,  or  in  infancy,  the 
same  solemn  act  has  been  performed 
on  all  —  the  act  of  consecration  to 
the  Father,  the  Son,  and  the  Holy 
Ghost.  This  passage  cannot  be  ad- 
duced to  prove  that  only  one  mode 
of  baptism  is  lawful,  unless  it  can 
be  shown  that  the  thing  referred  to 
here  wels  the  mode  and  not  the  thing 
itself;  and  unless  it  can  be  proved 
that  Paul  meant  to  build  his  argu- 
ment for  the  unity  of  Christians  on 
the  fact  that  the  same  form,  was 
used  in  their  baptism.  But  this  is 
evidently  not  the  point  of  his  argu- 
ihent.  The  argument  is,  that  there 
was  really  but  one  baptism  —  not 
that  there  was  but  one  mode  of  bap 
tism.  I  could  not  use  this  argument 
in  this  form,  'Christians  should  be 
one  because  they  have  been  all  bap- 
tised by  sprinkling;^  and  yet  the 
argument  would  be  just  as  forcible 
as  to  use  it  in  this  form,  '  Christians 
should  be  one  because  they  have  all 
been  baptised  by  immersion.''  There 
is  one  baptism^  not  one  mode  of  bap- 
tism ;  and  no  man  has  a  right  to  as- 
sume  that  there  can  be  but  one  mode, 
and  then  apply  this  passage  to  that 
The  essential  thing  in  the  argument 
before  us  is,  that  there  has  been  a 
consecration  to  the  Father,  the  Son, 
and  the  Holy  Ghost,  by  the  applica- 
tion of  water.  Thus  understood,  the 
argument  is  one  that  will  be  felt  by 
all  who  have  been  devoted  to  God 
by  baptism.  They  have  taken  the 
same  vows  upon  them.  They  have 
consecrated  themselves  to  the  same 
God.  They  have  made  the  same 
solemn  profession  of  rel  igion.  Water 
has  been  applied  to  one  and  all  as 
the  emblem  of  the  purifying  influ- 
ences of  the  Holy  Spirit ;  and  hav- 
ing been  thus  initiated  in  a  solemn 


A.  D.  64J 


CHAPTER  IV. 


86 


who  is  above  all,  and  through  ail, 
and  in  you  all. 


manner  into  tlie  same  profession  of 
religion,  they  should  be  one. 

6.  One  God.  The  same  God; 
therefore  there  should  be  unity. 
Were  there  many  gods  to  be  wor- 
shipped, there  could  be  no  more  hope 
of  unity  than  there  is  among  the 
worshippers  of  Mammon  and  Bac- 
chus, and  the  varioiis  other  idols  that 
men  set  up.  Men  who  have  differ- 
ent pursuits,  and  different  objects  of 
supreme  affection,  can  be  expected 
to  have  no  union.  Men  who  wor- 
ship many  gods,  cannot  hope  to  be 
united.  Their  affections  are  direct- 
ed to  different  objects,  and  there  is 
no  liarmony  or  sympathy  of  feeling. 
But  where  there  is  one  supreme  ob- 
ject of  attachment,  there  may  be 
expected  to  be  unity.  The  children 
of  a  family  that  are  devoted  to  a 
parent,  will  be  united  among  them- 
selves ;  and  the  fact  that  all  Chris- 
tians have  the  same  great  object  of 
worship,  should  constitute  a  strong 
bond  of  union  among  themselves — 
a  chain  always  kept  bright.  ^  The 
Father  of  all.  One  God  who  is  the 
Father  of  all ;  that  is,  who  is  a  com- 
mon Father  to  all  who  believe.  That 
this  refers  to  the  Father,  in  contra- 
distinction from  the  Son  and  the 
Holy  Spirit,  seems  evident.  The 
Spirit  and  the  Son  are  mentioned  in 
the  previous  verses.  But  the  fact 
that  the  "Father  of  all"  is  men- 
tioned as  "God,"  does  not  prove 
that  the  Spirit  and  the  Son  are  not 
also  endowed  with  divine  attributes. 
That  question  is  to  be  determined 
by  the  attributes  ascribed  to  the  Son 
and  the  Holy  Spirit  m  other  places. 
All  sincere  Christians  worship  one 
God,  and  but  one.  But  they  suppose 
that  this  one  God  subsists  as  Father, 
Son,  and  Holy  Ghost,  united  in  a 
mysterious  manner,  and  constituting 
THE  one  God,  and  that  there  is  no 
other  God.  That  the  Father  is  di- 
8 


7  But  unto  every  one  of  us  is 


vine,  they  all  hold,  as  Paul  afllfuij 
here;  that  the  Son  and  the  Holy 
Spirit  are  also  divine,  they  also  hold. 
See  Notes  on  John  i.  Heb.  i.  Phil, 
ii.  6.  Rom.  ix.  5.  The  meaning 
here  is,  that  God  is  the  common  Fa- 
ther of  all  his  people — of  the  rich 
and  the  poor ;  the  bond  and  the  free ; 
the  learned  and  the  unlearned.  He 
is  no  respecter  of  persons.  Nothing 
would  tend  more  to  overcome  the 
prejudices  of  colour,  rank,  and 
wealth,  than  to  feel  that  we  all  have 
one  Father;  and  tliat  we  are  aU 
equally  the  objects  of  his  favour. 
Comp.  Notes  on  Acts  xvii.  26. 
*[f  Who  is  above  all.  Who  is  su- 
preme ;  who  presides  over  all  things. 
Tf  And  through  all.  He  pervades 
universal  nature,  and  his  agency  is 
seen  everywhere.  ^  And  in  you 
all.  There  is  no  one  in  whose  heart 
he  does  not  dwell.  You  are  his 
temple ;  and  he  abides  in  you.  See 
ch.  ii.  22.  Notes,  1  Cor.  vi.  19. 
The  argument  here  is,  that  as  the 
same  God  dwelt  in  every  heart,  they 
ought  to  be  one.  See  this  argument 
beautifully  expressed  in  the  Saviour's 
prayer,  John  xvii.  21.  Comp.  John 
xiv.  23. 

7.  But  unto  every  one  of  us. 
Every  Christian.  %  Is  given  grace. 
The  favour  of  God ;  meaning  here, 
that  God  had  bestowed  upon  each 
sincere  Christian  the  means  of  living 
as  he  ought  to  do,  and  had  in  his 
gospel  made  ample  provision  that 
they  might  walk  worthy  of  their  vo- 
cation. What  are  the  endowments 
thus  given,  the  apostle  states  in  the 
following  verses.  The  grace  re- 
ferred to  here,  most  probably  means 
the  gracious  influences  of  the  Holy 
Spirit,  or  his  operations  on  the  heart 
in  connection  with  the  use  of  the 
means  which  God  has  appointed. 
Tf  According  to  the  measure  of  the 
gift  of  Christ.    Grace  is  bestowed 


given  grace  according  to  the  mea 
sure  «  of  the  gift  of  Christ. 

a  Ro.  12.  3. 


EPHESIANS.  [A.  D.  64. 

8  Wherefore  he  saith,  ^  When 


upon  all  true  Christians,  and  all 
have  enough  to  enable  them  to  live 
a  life  of  holiness.  Yet  we  are  taught 
here,  (1.)  That  it  is  a  gift.  It  is 
bestowed  on  us.  It  is  not  what  is 
originated  by  ourselves.  (2.)  It  is 
by  a  certain  measure.  It  is  not  un- 
limited, and  without  rule.  There 
is  a  wise  adaptation ;  an  imparting 
it  by  a  certain  rule.  The  same  grace 
is  not  given  to  all,  but  to  all  is  given 
enough  to  enable  them  to  live  as 
they  ought  to  live.  (3.)  That  mea- 
sure is  the  gift  of  Christ,  or  what  is 
given  in  Christ.  It  comes  through 
him.  It  is  what  he  has  purchased ; 
what  he  has  obtained  by  his  merits. 
All  have  enough  for  the  purposes  for 
which  God  has  called  them  into  his 
kingdom ;  but  there  are  not  the  same 
endowments  conferred  on  all.  Some 
have  grace  given  them  to  qualify 
them  for  the  ministry ;  some  to  be 
apostles ;  some  to  be  martyrs ;  some 
to  make  them  eminent  as  public 
benefactors.  All  this  has  been  ob- 
tained by  Christ;  and  one  should 
not  complain  that  another  has  more 
distinguished  endowments  than  he 
has.  Comp.  Notes  on  Rom.  xii.  3. 
John  i.  16. 

8.  Wherefore  he  saith.  The 
v,^ord  "  he"  is  not  in  the  original ; 
and  it  may  mean  '  the  Scripture 
saith,'  or  'God  saith.'  The  point 
of  the  argument  here  is,  that  Christ, 
when  he  ascended  to  heaven,  ob- 
tained certain  gifts  for  men,  and 
that  those  gifts  are  bestowed  upon 
his  people  in  accordance  with  this. 
To  prove  that,  he  adduces  this  pas- 
sage from  Ps.  Ixviii.  18.  Much  per- 
plexity has  been  felt  in  regard  to 
the  principle  on  which  Paul  quotes 
this  Psalm,  and  applies  it  to  the  as- 
cension of  the  Redeemer.  The 
Psalm  seems  to  have  been  composed 
on  the  occasion  of  removing  the  ark 


b  Ps.  68.  18. 


of  the  covenant  from  Kirjath-jearim 
to  Mount  Zion.  2  Sam.  vi.  1,  seq. 
It  is  a  song  of  triumph,  celebrating 
the  victories  of  Jehovah,  and  par- 
ticularly the  victories  which  had 
been  achieved  when  the  ark  was  at 
the  head  of  the  army.  It  appears 
to  have  no  relation  to  the  Messiah  ; 
nor  would  it  probably  occur  to  any 
one  on  reading  it,  that  it  referred  to 
his  ascension,  unless  it  had  been  so 
quoted  by  the  apostle.  Great  diffi- 
culty has  been  felt,  therefore,  in  de- 
termining on  what  principle  Paul 
applied  it  to  the  ascension  of  the 
Redeemer.  Some  have  supposed 
that  the  Psalm  had  a  primary  refer- 
ence to  the  Messiah ;  some  thai  it 
referred  to  him  in  only  a  secondary 
sense;  some  that  it  is  applied  to 
him  by  way  of'  accommodation,'  and 
some  that  he  merely  uses  the  words 
as  adapted  to  express  his  idea,  as  a 
man  adopts  words  which  are  familiar 
to  him,  and  which  will  express  his 
thoughts,  though  not  meaning  to 
say  that  the  words  had  any  such  re- 
ference originally.  Storr  supposes 
that  the  words  were  used  by  the 
Ephesian  Christians  in  their  hymns, 
and  that  Paul  quoted  them  as  con- 
taining a  sentiment  which  was  ad- 
mitted among  them.  This  is  possi- 
ble ;  but  it  is  mere  conjecture.  It 
has  been  also  supposed  that  the 
tabernacle  was  a  type  of  Christ ; 
and  that  the  whole  Psalm,  therefore, 
having  original  reference  to  the  ta- 
bernacle, might  be  applied  to  Christ 
as  the  antitype.  But  this  is  both 
conjectural  and  fanciful.  On  the 
various  modes  adopted  to  account 
for  the  difficulty,  the  reader  may 
consult  Rosenmliller  in  loc.  To  me 
it  seems  plain  that  the  Psalm  had 
original  reference  to  the  bringing  up 
the  ark  to  Mount  Zion,  and  is  a 
triumphal  song.     In    the    song  or 


A.  D.  64.]  CHAPTER  IV. 

he  ascended  up  on  high,  he  led 

»  or,  a  multitude  of  captives. 


Psalm,  the  poet  shows  why  God  was 
to  be  praised— on  account  of  his 
greatness,  and  his  benignity  to  men. 
Vs.  1 — 6.  He  then  recounts  the 
doings  of  God  in  former  times — par- 
ticularly his  conducting  his  people 
through  the  wilderness,  and  the  fact 
that  his  enemies  were  discomfited 
before  him.  Vs.  7—12.  All  this 
refers  to  the  God,  the  symbols  of 
whose  presence  were  on  the  taber- 
nacle, and  accompanying  the  ark. 
He  then  speaks  of  the  various  for- 
tunes that  had  befallen  the  ark  of 
the  covenant.  It  had  lain  among 
the  pots,  ver.  13,  yet  it  had  formerly 
been  white  as  snow  when  God  scat- 
tered kings  by  it.  Ver.  14.  He  then 
speaks  of  the  hill  of  God — ^the  Mount 
Zion  to  which  the  ark  was  about  to 
be  removed,  and  says  that  it  is  an 
"high  hill"— 'high  as  the  hills  of 
Ba^an,'  the  hill  where  God  desired 
to  dwell  for  ever.  Ver.  16.  God  is 
then  introduced  as  ascending  that 
hill,  encompassed  with  thousands  of 
angels,  as  in  Mount  Sinai ;  and  the 
poet  says  that,  in  doing  it,  he  had 
triumphed  over  his  enemies,  and  had 
led  captivity  captive.  Ver.  18.  The 
fact  that  the  ark  of  Gt)d  thus  ascend- 
ed the  hill  of  Zion,  the  place  of  rest ; 
that  it  was  to  remain  there  as  its 
permanent  abode,  no  more  to  be  car- 
ried about  at  the  head  of  armies ; 
was  the  proof  of  its  triumph.  It  had 
made  everything  captive.  It  had 
subdued  every  foe;  and  its  ascent 
there  would  be  the  means  of  obtain- 
ing invaluable  gifts  for  men.  Mercy 
'  and  truth  would  go  forth  from  that 
mountain;  and  the  true  religion 
would  spread  abroad,  even  to  the 
rebellious,  as  the  results  of  the  tri- 
umph of  God,  whose  symbol  was 
over  the  tabernacle  and  the  ark.  The 
placing  the  ark  there  was  the  proof  of 
permanent  victory,  and  would  be  con- 
nected with  most  important  benefits 


87 

captivity  captive,  and  gave  gifts 
unto  men. 


to  men.  The  '  ascending  on  high,' 
tiierefore,  in  the  Psalm,  refers,  as  it 
seems  to  me,  to  the  ascent  of  the 
symbol  of  the  Divine  Presence  ac- 
companying the  ark  on  Mount  Zion, 
or  to  the  placing  it '  on  high'  above  all 
its  foes.  The  remainder  of  the  Psalm 
corresponds  with  this  view.  This 
ascent  of  the  ark  on  Mount  Zion ; 
this  evidence  of  its  triumph  over  all 
the  foes  of  God ;  this  permanent  re- 
sidence of  the  ark  there;  and  this 
fact  that  its  being  established  there 
would  be  followed  with  the  bestow- 
ment  of  invaluable  gifts  to  men, 
might  be  regarded  as  a  beautiful 
EMBLEM  of  the  ascension  of  the  Re- 
deemer to  heaven.  There  were 
strong  points  of  resemblance.  He 
also  ascended  on  high.  His  ascent 
was  the  proof  of  victory  over  his 
foes.  He  went  there  for  a  perma- 
nent abode.  And  his  ascension  was 
connected  with  the  bestowment  of 
important  blessings  to  men.  It  is  as 
such  emblematic  language,  I  sup- 
pose, that  the  apostle  makes  the  quo- 
tation. It  did^'not  originally  refer  to 
this ;  but  the  events  were  so  similar 
in  many  points,  that  the  one  would 
suggest  the  other,  and  the  same  lan- 
guage would  describe  both.  It  was 
language  familiar  to  the  apostle; 
language  that  would  aptly  express 
his  thoughts,  and  language  that  was 
not  improbably  applied  to  the  ascen- 
sion of  the  Redeemer  by  Christians 
at  that  time.  The  phrase,  therefore, 
'he  saith' — •Ksysv — or  'it  saith,'  or 
'the  Scripture  saith,'  means,  'it  is 
said ;'  or, '  this  language  will  proper- 
ly express  the  fact  under  considera- 
tion, to  wit,  that  there  is  grace  given 
to  each  one  of  us,  or  that  the  means 
are  furnished  by  the  Redeemer  for 
us  to  lead  holy  lives.'  ^f  When  he 
ascended  up  on  high.  To  heaven. 
The  Psalm  is,  '  Thou  hast  ascended 
on  high.'     Comp.   Eph.  i    22.  23. 


88 


EPHESIANS. 


[A.  D.  64. 


9  (Now  that  he  ascended,  what 
is  it  but  that  he  also  descended 
first  into  the  lower  parts  of  the 
earth  ? 

•{[  He  led  captivity  captive.  The 
meaning-  of  this  in  the  Psalm  is,  that 
he  triumphed  over  his  foes.  The 
margin  is,  *  a  multitude  of  captives.'' 
But  this,  I  think,  is  not  quite  the 
idea.  It  is  language  derived  from 
a  conqueror,  who  not  only  makes 
captives,  but  who  makes  captives  of 
those  who  were  then  prisoners,  and 
who  conducts  them  as  a  part  of  his 
triumphal  procession.  He  not  only 
subdues  his  enemy,  but  he  leads  his 
captives  in  triumph.  The  allusion 
is  to  the  public  triumphs  of  conquer- 
ors, especially  as  celebrated  among 
the  Romans,  in  which  captives  were 
ted  in  chains  (Tacitus,  Ann.  xii.  38), 
and  to  the  custom  in  such  triumphs 
of  distributing  presents  among  the 
soldiers.  Comp.  also  Judges  v.  30, 
where  it  appears  that  this  was  also 
an  early  custom  in  other  nations. 
Burder,  in  Ros.  Alt.  u.  neu.  Morgen- 
land,  in  loc.  When  Christ  ascend- 
ed to  heaven,  he  triumphed  over  all 
his  foes.  It  was  a  complete  victory 
over  the  malice  of  the  great  enemy 
of  God,  and  over  those  who  had 
sought  his  life.  But  he  did  more. 
He  rescued  those  who  were  the  cap- 
tives of  Satan,  and  led  them  in  tri- 
umph. Man  was^  held  by  Satan  as 
a  prisoner.  His  chains  were  around 
him.  Christ  rescued  the  captive 
prisoner,  and  designed  to  make  him 
a  part  of  his  triumphal  procession 
into  heaven,  that  thus  the  victory 
might  be  complete — triumphing  not 
only  over  the  great  foe  himself,  but 
swelling  his  procession  with  the  at- 
tending hosts  of  those  who  had  been 
the  captives  of  Satan,  now  rescued 
and  redeemed.  ^And  gave  gifts  un- 
to men.  Such  as  he  specifies  in  ver.ll. 
9.  Now  that  he  ascended.  That 
ifly  it  is  affirmed  in  the  Psalm  that  he 


10  He  that  descended  is  the 
same  also  that  ascended  up  far 
above  all  heavens,  that  he  might 
^  fill  all  things.) 

»  or,  fulfil. 


ascended — "  Thou  hast  ascended  on 
high."  This  implies  that  there  must 
have  been  a  previous  descent ;  or,  as 
applicable  to  the  Messiah,  *it  is  a 
truth  that  he  previously  descended.' 
It  is  by  no  means  certain  that  Paul 
meant  to  say  that  the  word  '  ascend- 
ed' demonstrated  that  there  must 
have  been  a  previous  descent;  but 
he  probably  means  that  in  the  case 
of  Christ  there  was,  in  fact,  a  de-^ 
scent  into  the  lower  parts  of  the" 
earth  first.  The  language  here 
used  will  appropriately  express  his 
descent  to  earth.  ^  Into  the  lower 
parts  of  the  earth.  To  the  lowest 
state  of  humiliation.  This  seems  to 
be  the  fair  meaning  of  the  w^ords. 
Heaven  stands  opposed  to  earth. 
One  is  above;  the  other  is  be- 
neath. From  the  one,  Christ  de- 
scended to  the  other ;  and  he  came 
not  only  to  the  earth,  but  he  stooped 
to  the  most  humble  condition  of  hu- 
manity here.  See  Phil.  ii.  6 — 8. 
Comp.  Notes  on  Isa.  xliv.  23.  Some 
have  understood  this  of  the  grave ; 
others  of  the  region  of  departed  spi- 
rits ;  but  these  interpretations  do  not 
seem  to  be  necessary.  It  is  the 
earth  itself  that  stands  in  contrast 
with  the  heavens ;  and  the  idea  is, 
that  the  Redeemer  descended  from 
his  lofl:y  eminence  in  heaven,  and 
became  a  man  of  humble  rank  and 
condition.     Comp.  Ps.  cxxxix.  15. 

10.  He  that  descended  is  the  same 
also  that  ascended.  The  same  Re- 
deemer came  down  from  God,  and 
returned  to  him.  It  was  not  a  dif- 
ferent being,  but  the  same.  ^  Far 
above  all  heavens.  See  Notes  on 
ch.  i.  20—23.  Comp.  Heb.  vii.  26. 
He  is  gone  above  the  visible  hea- 
vens, and  has  ascended  into  the 
highest  abodes  of  bliss.     See  Notes 


A.  D.  64.} 


CHAPTER  IV. 


89 


11  And  *  he  gave  some,  apos- 
tles; and  some,  prophets;  and 
some,  evangehsts ;  and  some,  pas- 
tors and  teachers : 

a  1  Co.  12.  28. 

on  2  Cor.  xii.  2.  ^  That  he  might 
Jill  all  things.  Maig.,  fulfil.  The 
meaning  is,  "  that  he  might  fill  all 
things  by  his  influence,  and  direct 
and  overrule  all  by  his  wisdom  and 
power."  Doddridge.  See  Notes  on 
ch.  i.  23. 

11.  And  he  gave  some,  apostles. 
He  gave  some  to  be  apostles.  The 
object  here  is  to  show  that  he  has 
made  ample  provision  for  the  exten- 
sion and  edification  of  his  church. 
On  the  meaning  of  the  word  apos- 
tles, and  on  their  appointment  by 
the  Saviour,  see  Notes  on  Matt.  x. 
1.  ^  And  some,  prophets.  He  ap- 
pointed some  to  be  prophets.  See 
Notes  on  Rom.  xii.  7.  1  Cor.  xii.  28 ; 
xiv.  1.  %  And  some,  evangelists. 
See  Notes  on  Acts  xxi.  8.  Comp. 
2  Tim.  iv.  5.  The  word  does  not 
elsewhere  occur  in  the  New  Testa- 
ment. What  was  the  precise  office 
of  the  evangelist  in  the  primitive 
church,  it  is  now  impossible  to  deter- 
mine. The  evangelist  mai/  have 
been  one  whose  main  business  was 
preaching,  and  who  was  not  particu- 
larly engaged  in  the  government  of 
the  church.  The  word  properly  means 
'  a  messenger  of  good  tidings ;'  and 
Robinson  (Lex.)  supposes  that  it  de- 
notes a  minister  of  the  gospel  who 
was  not  located  in  any  place,  but 
who  travelled  as  a  missionary  to 
preach  the  gospel,  and  to  found 
churches.  The  word  is  so  used  now 
by  many  Christians;  but  it  cannot 
be  proved  that  it  is  so  used  in  the 
New  Testament.  An  explanation 
of  the  words  which  here  occur  may 
be  found  in  Neander  on  the  Primi- 
tive Church,  in  the  Biblical  Reposi- 
tory, vol.  iv.  p.  258,  seq.  The  of- 
fice was  distinct  from  that  of  the 
pastor,  the  teacher,  and  the  prophet ; 
8* 


12  For  the  perfecting  of  the 
saints,  for  the  work  of  the  minis- 
try, for  the  edifying  of  the  body 
of  Christ: 


and  was  manifestly  an  office  in  which 
preaching  was  the  main  thing. 
^  And  some  pastors.  Literally 
shepherds — jtovfiiva^.  Comp.  Matt, 
ix.  36;  XXV.  32;  xxvi.  31.  Mark 
vi.  34;  xiv.  27.  Luke  ii.  8.  15.  18. 
20.  John  X.  2.  11,  12.  14. 16,  where 
it  is  rendered  shepherd,  and  shep- 
herds ;  also  Heb.  xiii.  20.  1  Pet.  ii. 
25.  In  Matt.  xxvi.  31.  Mark  xiv. 
27.  Heb.  xiii.  20.  1  Pet.  ii.  25,  it 
is  applied  to  the  Lord  Jesus  as  the 
great  shepherd  of  the  flock  —  the 
church.  It  is  rendered  pastors  only 
in  the  place  before  us.  The  word 
is  given  to  ministers  of  the  gospel 
with  obvious  propriety,  and  with 
great  beauty.  They  are  to  exercise 
the  same  watchfulness  and  care  over 
the  people  of  their  charge  which  a 
shepherd  does  over  his  flock.  Comp. 
Notes  on  John  xxi.  15,  16.  The 
meaning  here  is,  that  Christ  exer- 
cised a  special  care  for  his  church 
by  appointing  pastors  who  would 
watch  over  it  as  a  shepherd  does 
over  his  flock.  ^  And  teachers.  See 
Notes  on  Rom.  xii.  7. 

12.  For  the  perfecting  of  the 
saints.  On  the  meaning  of  the  word 
here  rendered  perfecting  —  xa-^ap- 
ti(5^v  —  see  Notes  on  2  Cor.  xiii.  9. 
It  properly  refers  to  the  restoring  of 
anything  to  its  place ;  then  putting 
in  order,  making  complete,  &c.  Here 
it  means  that  these  various  officers 
were  appointed  in  order  that  every- 
thing in  the  church  might  be  well 
arranged,  or  put  into  its  proper  place ; 
or  that  the  church  might  be  com- 
plete. It  is  that  Christians  may  have 
every  possible  advantage  for  becom- 
ing complete  in  love,  and  knowledge, 
and  order.  ^  For  the  work  of  the 
'■  ristry.  All  these  are  engaged  in 
1  o.. ;  work  of  the  ministry y  though  in 


90 

13  Till  we  all  come  ^  in  the 
unity  *  of  the  faith,  and  of  the 
knowledge  of  the   Son  of  God, 


a  Co.  2.  2. 


EPHESIANS.  [A.  D.  64. 

unto  a  perfect  ^  man,  unto  the 
measure  of  the  ^  stature  o*"  the 
fulness  of  Christ : 

b  1  Co.  14.  20.  a  or,  age. 


different  departments.  Together 
they  constituted  the  ministry  by 
which  Christ  meant  to  establish  and 
edify  the  church.  All  these  offices 
had  an  existence  at  that  time,  and 
all  were  proper ;  though  it  is  clear 
that  they  were  not  all  designed  to 
be  permanent.  The  apostolic  office 
was  of  course  to  cease  with  the  death 
of  those  who  were  the  witnesses  of 
the  life  and  doctrines  of  Jesus  (comp. 
Notes  on  1  Cor.  ix.  1) ;  the  office  of 
prophets  was  to  cease  with  the  ces- 
sation of  inspiration;  and  in  like 
manner  it  is  possible  that  the  office 
of  teacher  or  evangelist  might  be 
suspended,  as  circumstances  might 
demand.  But  is  it  not  clear  from 
this  that  Christ  did  not  appoint  mere- 
ly three  orders  of  clergy  to  be  per- 
manent in  the  church  1  Here  are 
five  orders  enumerated,  and  in  1 
Cor.  xii.  28,  there  are  eight  men- 
tioned; and  how  can  it  be  demon- 
strated that  the  Saviour  intended  that 
there  should  be  three  only,  and  that 
they  should  be  permanent  1  The 
presumption  is  rather  that  he  meant 
that  there  should  be  but  one  perma- 
nent order  of  ministers,  though  the 
departments  of  their  labour  might 
be  varied  according  to  circumstances, 
and  though  there  might  be  helpers, 
as  occasion  should  demand.  In  found- 
ing churches  among  the  heathen, 
and  in  instructing  and  governing 
them  there,  there  is  need  of  reviving 
nearly  all  the  offices  of  teacher, 
helper,  evangelist,  &c.,  which  Paul 
has  enumerated  as  actually  existing 
in  his  time.  IT  For  the  edifying. 
For  building  it  up ;  that  is,  in  the 
knowledge  of  the  truth,  and  in  piety. 
See  Notes  on  Rom.  xiv.  19.  If  The 
body  of  Christ.  The  church.  See 
Notes  on  ch.  i.  23. 

(3.  7'ill  we  all  come.    Till  all 


Christians  arrive  at  a  state  of  com- 
plete unity,  and  to  entire  perfection'*' 
^  In  the  unity  of  the  faith.  Marg 
into.  The  meaning  is,  till  we  all 
hold  the  same  truths,  and  have  the 
same  confidence  in  the  Son  of  God. 
See  Notes  on  John  xvii.  21 — ^23. 
IT  And  of  the  knowledge  of  the  So7i 
of  God.  That  they  might  attain  to 
the  same  practical  acquaintance  with 
the  Son  of  God,  and  might  thus 
come  to  the  maturity  of  Christian 
piety.  See  Notes  on  ch.  iii.  19. 
^  Unto  a  perfect  man.  Unto  a  com- 
plete man.  This  figure  is  obvious. 
The  apostle  compares  their  condi- 
tion then  to  a  state  of  childhood. 
The  perfect  man  here  refers  to  the 
man  grown  up — the  man  of  mature 
life.  He  says  that  Christ  had  ap- 
pointed pastors  and  teachers  that  the 
infant  church  might  be  conducted  to 
maturity ;  or  become  strong — like  a 
man.  He  does  not  refer  to  the  doc- 
trine of  sinless  perfection  —  but  to 
the  state  of  manhood  as  compared 
with  that  of  childhood — a.  state  of 
strength,  vigour,  wisdom,  when  the 
full  growth  should  be  attained.  See 
1  Cor.  xiv.  20.  ^  Unto  the  measure 
of  the  stature.  Marg.  or  age.  The 
word  stature  expresses  the  idea.  It 
refers  to  the  growth  of  a  man.  The 
stature  to  be  attained  to  was  that  of 
Christ.  He  was  the  standard — not 
in  size,  not  in  age,  but  in  moral  cha- 
racter. The  measure  to  be  reached 
was  Christ;  or  we  are  to  grow  till 
we  become  like  him.  ^  Of  the  ful- 
ness of  Christ.  See  Notes  on  ch. 
i.  23.  The  phrase  '  the  measure  of 
the  fulness,'  means,  probably,  the 
'  full  measure' — by  a  form  of  con- 
struction that  is  common  m  the  He- 
brew writings,  where  two  nouns  are 
so  used  that  one  is  to  be  rendered  as 
an  adjective — as  trees  of  greatness 


a:  D.  64.]  CHAPTER  IV. 

14  That  we  henceforth  be  no 
more  children,  tossea  to  and  fro, 
and   carried  "  about  with  every 

a  Ja.  1.  6. 


91 


—  meaning  g^eat  trees.  Here  it 
means,  that  they  should  so  advance 
in  piety  and  knowledge  as  to  become 
wholly  like  him. 

14.  That  we  henceforth  he  no 
more  children.  In  some  respects 
Christians  are  to  be  like  children. 
They  are  to  be  docile,  gentle,  mild, 
and  free  from  ambition,  pride,  and 
haughtiness.  See  Notes  on  Matt, 
xviii.  2,  3.  But  children  have  other 
characteristics  besides  simplicity  and 
docility.  They  are  often  change- 
able (Matt.  xi.  17) ;  they  are  credu- 
lous, and  are  influenced  easily  by 
otliers,  and  led  astray.  In  these  re- 
spects, Paul  exhorts  the  Ephesians 
to  be  no  longer  children,  but  urges 
them  to  put  on  the  characteristics 
of  manhood ;  and  especially  to  put 
on  the  ^rmness  in  religious  opinion 
which  became  maturity  of  life. 
^  Tossed  to  and  fro.  x'KvSiovL^ofisvot,. 
This  word  is  taken  from  waves  or 

*  billows  that  are  constantly  tossed 
about — in  all  ages  an  image  of  in- 
stability of  character  and  purpose. 
If  And  carried  about  with  every 
wind  of  doctrine.  With  no  firmness ; 
no  settled  course;  no  helm.  The 
idea  is  that  of  a  vessel  on  the  rest- 
less ocean,  that  is  tossed  about  with 
every  varying  wind,  and  that  has  no 
settled  line  of  sailing.  So  many 
persons  are  in  regard  to  religious 

.  doctrines.  They  have  no  fixed  views 
and  principles.  They  hold  no  doc- 
trines that  are  settled  in  their  minds 
by  careful  and  patient  examination, 
and  the  consequence  is,  that  they 
yield  to  every  new  opinion,  and  sub- 
mit to  the  guidance  of  every  new 
teacher.  The  doctrine  taught  here 
is,  that  we  should  have  settled  re- 
ligious opinions.  We  should  care- 
fully examine   what   is  truth,  and 


wind  of  doctrine,  by  the  sleight 
of  men,  a7id  cunning  craftiness, 
whereby  they  lie  in  wait  to  de- 
ceive ; 

having  found  it,  should  adhere  to  it, 
and  not  yield  on  the  cpming  of  every 
new  teacher.  We  should  not,  in- 
deed, close  our  minds  against  con- 
viction. We  should  be  open  to  ar- 
gument, and  be  willing  to  follow  the 
truth  wherever  it  will  lead  us.  But 
this  state  of  mind  is  not  inconsistent 
with  havmg  settled  opinions,  and 
with  being  firm  in  holding  them 
until  we  are  convinced  that  we  are 
wrong.  No  man  can  be  useful  who 
has  not  settled  principles.  No  one 
who  has  not  such  principles  can  in- 
spire confidence  or  be  happy,  and 
the  first  aim  of  every  young  convert 
should  be  to  acquire  settled  views 
of  the  truth,  and  to  become  firmly 
grounded  in  the  doctrines  of  the 
gospel.  IF  By  the  sleight  of  men. 
The  cunning,  skill,  trickery  of  men. 
The  word  used  here — xvj^da — is  from 
a  word  (xvj3oi)  meaning  a  cube,  a 
die,  and  properly  means  a  game  at 
dice.  Hence  it  means  game,  gam- 
bling; and  then  any  thing  that 
turns  out  by  mere  chance  or  hap- 
hazard— as  a  game  at  dice  does.  It 
may  possibly  also  denote  the  trick 
or  fraud  that  is  sometimes  used  in 
such  games;  but  it  seems  rather 
to  denote  a  man's  forming  his  re- 
ligious opinions  by  the  throw  of  a 
die  /  or,  in  other  words,  it  describes 
a  man  whose  opinions  seem  to  be 
the  result  of  mere  chance.  Any 
thing  like  casting  a  die,  or  like 
opening  the  Bible  at  random  to  de- 
termine a  point  of  duty  or  doctrine, 
may  come  under  the  description  of 
the  apostle  here,  and  would  all  be 
opposed  to  the  true  mode,  that  by 
calm  examination  of  the  Bible,  and 
by  prayer.  A  man  who  forms  his 
religious  principles  by  chance,  can 
unform  them  in  the  same  wav ;  and 


92 


EPHESIANS. 


[A,  D.  64 


15  But,  *  speaking  the  truth  " 
in  love,  may  grow  up  into  him  in 

»  or,  being  sincere.  a  2  Co.  4.  2. 

he  who  has  determined  his  faith  by 
one  cast  of  the  die,  will  be  likely  to 
throw  them  into  another  form  by  an- 
other. The  phrase  '  the  sleight  of 
men,'  therefore,  I  would  render  '  by 
the  mere  chance  of  men,  or  as  you 
may  happen  to  find  men,  one  hold- 
ing this  opinion,  and  the  next  that, 
and  allowing  yourself  to  be  in- 
fluenced by  them  without  any  set- 
tled principles.'  ^  Cunning  crafti- 
ness. Deceit,  trick,  art.  See  2  Cor. 
xii.  16.  Luke  xx.  23.  1  Cor.  iii. 
19.  Notes,  2  Cor.  iv.  2;  xi.  3. 
%  Whereby  they  lie  in  wait  to  de- 
ceive. Literally,  '  Unto  the  method 
of  deceit ;'  that  is,  in  the  usual  way 
of  deceit.  Doddridge,  "In  every  me- 
thod of  deceit."  This  is  the  true 
idea.  The  meaning  is,  that  men 
would  use  plausible  pretences,  and 
would,  if  possible,  deceive  the  pro- 
fessed friends  of  Christ.  Against 
such  we  should  be  on  our  guard ; 
and  not  by  their  arts  should  our 
opinions  be  formed,  but  by  the  word 
of  God. 

15.  But  speaking  the  truth  in 
love.  Marg.,  being  sincere.  The 
translation  in  the  text  is  correct — 
literally,  truthing  in  love — d^^fv- 
ovt'f?.  Two  things  are  here  to  be 
noted.  (1.)  The  truth  is  to  be  spoken — 
the  simple,  unvarnished  truth.  This 
is  the  way  to  avoid  error,  and  this  is 
the  way  to  preserve  others  from 
error.  In  opposition  to  all  trick,  and 
art,  and  cunning,  and  fraud,  and  de- 
ception, Christians  are  to  speak  the 
simple  truth,  and  nothing  but  the 
truth.  Every  statement  which  they 
make  should  be  unvarnished  truth ; 
every  promise  which  they  make 
should  be  true ;  every  representation 
which  they  make  of  the  sentiments 
of  otliers  should  be  simple  truth. 
Truth  is  the  representation  of  things 
as  they  are ;  and  there  is  no  virtue 


all  things,  which  is  the  head,  *  even 
Christ : 

h  Co.  1.  18,  19. 


that  is  more  valuable  in  a  Christian 
than  the  love  of  simple  truth.  (2.)  i 
The  second  thing  is,  that  the  truth  f 
should  be  spoken  in  love.  There 
are  other  ways  of  speaking  truth. 
It  is  sometimes  spoken  in  a  harsh, 
crabbed,  sour  manner,  which  does 
nothing  but  disgust  and  offend. 
When  we  state  truth  to  others,  it 
should  be  with  love  to  their  souls, 
and  with  a  sincere  desire  to  do  them 
good.  When  we  admonish  a  brother 
of  his  faults,  it  should  not  be  in  a 
harsh  and  unfeeling  manner,  but  in 
love.  Where  a  minister  pronounces 
the  awful  truth  of  God  about  de- 
pravity, death,  the  judgment,  and 
future  woe,  it  should  be  in  love.  It 
should  not  be  done  in  a  harsh  and 
repulsive  manner ;  it  should  not  be 
done  as  if  he  rejoiced  that  men  were 
in  danger  of  hell,  or  as  if  he  would 
like  to  pass  the  final  sentence;  it 
should  not  be  with  indifference,  or 
in  a  tone  of  superiority.  And  in 
like  manner,  if  we  go  to  convince 
one  who  is  in  error,  we  should 
approach  him  in  love.  We  should 
not  dogmatize,  or  denounce,  or  deal 
out  anathemas.  Such  things  only 
repel.  He  has  done  about  half  his 
work  in  convincing  another  o/"  error 
who  has  first  convinced  him  that  he 
LOVES  him ;  and  if  he  does  not  do 
that,  he  may  argue  to  the  hour  of 
his  death  and  make  no  progress  in 
convincing  him.  ^  May  grow  up 
into  him.  Into  Christ;  that  is,  ta 
the  stature  of  a  complete  man  in 
him.  %  Which  is  the  head.  Notes, 
cli.  i.  22.     1  Cor.  xi.  3. 

16.  From  whom  the  whole  body.. 
The  church,  compared  with  the  hu- 
man body.  The  idea  is,  that  as  the 
head  in  the  human  frame  conveys 
vital  influences,  vigour,  motion,  &c., 
to  every  part  of  the  body ;  so  Christ 
is  the  source  of  life,  and  vigour,  and 


A.  D.  64.] 


CHAPTER  IV. 


9S 


16  From  whom  "  the   whole 
body  fitly  joined  together,   and 


a  Jno.  15.  5. 


energy,  and  increase,  to  the  church. 
The  sense  is,  'The  whole  human 
body  is  admirably  arranged  for 
growth  and  vigour.  Every  member 
and  joint  contributes  to  its  healthful 
and  harmonious  action.  One  part 
lends  vigour  and  beauty  to  another, 
so  that  the  whole  is  finely  propor- 
tioned and  admirably  sustained.  All 
depend  on  the  head  with  reference 
to  the  most  important  functions  of 
life,  and  all  derive  their  vigour  from 
that.  So  it  is  in  the  church.  It  is 
as  well  arranged  for  growth  and 
vigour  as  the  body  is.  It  is  as  beau- 
tifully organized  in  its  various  mem- 
bers and  officers  as  the  body  is. 
Everything  is  designed  to  be  in  its 
proper  place,  and  nothing  by  the  di- 
vine arrangement  is  wanting  in  its 
organization,  to  its  perfection.  Its 
officers  and  it-s  members  are,  in  their 
places,  what  the  various  parts  of  the 
body  are  with  reference  to  the  hu- 
man frame.  The  church  depends  on 
Christ,  as  the  head,  to  sustain,  invi- 
gorate, and  guide  it,  as  the  body  is 
dependant  on  the  head.'  See  this 
figure  carried  out  to  greater  length 
in  1  Cor.  xii.  12 — 26.  ^  Fitly  joined 
together.  The  body,  whose  mem- 
bers are  properly  united  so  as  to 
produce  the  most  beauty  and  vigour. 
Each  member  is  in  the  best  place, 
and  is  properly  united  to  the  other 
members.  Let  any  one  read  Paley's 
Natural  Theology,  or  any  work  on 
anatomy,  and  he  will  find  innumera- 
ble instances  of  the  truth  of  this  re- 
mark ;  not  only  in  the  proper  adjust- 
ment and  placing  of  the  members, 
but  in  the  manner  in  which  it  is 
united  to  the  other  parts  of  the  body. 
The  foot,  for  instance,  is  in  its  proper 
place.  It  should  not  be  where  the 
head  or  the  hand  is.  The  eye  is  in 
its  proper  place.  It  should  not  be  in 
tlie  knee  or  the  heel.    The  mouth,  I 


compacted  by  that  which  every 
joint  suppHeth,  according  to  the 

the  tongue,  the  teeth,  the  lungs,  the 
heart,  are  in  their  proper  places. 
No  other  places  would  answer  the 
purpose  so  well.  The  brain  is  in 
its  proper  place.  Anywhere  else  in 
the  body,  it  would  be  subject  to  com- 
pressions and  injuries  which  would 
soon  destroy  life.  And  these  parts 
are  as  admirably  united  to  the  other 
parts  of  the  body,  as  they  are  admi- 
rably located.  Let  any  one  examine, 
for  instance,  the  tendons,  nerves, 
muscles,  and  bones,  by  which  the 
foot  is  secured  to  the  body,  and  by 
which  easy  and  graceful  motion  is 
obtained,  and  he  will  be  satisfied  of 
the  wisdom  by  which  the  body  is 
'joined  together.'  How  far  the 
knowledge  of  the  apostle  extended 
on  this  point,  we  have  not  the  means 
of  ascertaining;  but  all  the  investi- 
gations of  anatomists  only  serve  to 
give  increased  beauty  and  force  to 
the  general  terms  which  he  uses 
here.  All  that  he  says  here  of  the 
human  frame  is  strictly  accurate, 
and  is  such  language  as  may  be  used 
by  an  anatomist  now.  The  word 
which  is  here  used  (awapiMJ^sco) 
means  properly  to  sew  together ;  to 
fit  together;  to  unite;  to  make  one. 
It  is  applied  often  to  musicians,  who 
produce  harmony  of  various  parts  of 
music.  Passow.  The  idea  of  har- 
mony, or  appropriate  union,  is  that 
in  the  word.  %  And  compacted. 
c!vi.cf3tj3a^6^£vov.  Tindal  renders  this; 
'  knit  together  in  every  joint.'  The 
word  properly  means,  to  make  to 
come  together ;  to  join  or  knit  toge- 
ther. It  means  here  that  the  differ- 
ent parts  of  the  body  are  united  and 
sustained  in  this  manner.  IT  By 
that  which  every  joint  supplieth. 
Literally,  'through  every  joint  of 
supply;'  that  is,  which  affords  or 
ministers  mutual  aid.  The  word 
joint  here — cu|»i — (from  drctu,  to  fit) 


94 


EPHESIANS. 


[A.  I    OA. 


effectual  working  in  the  measure 
of  every  part,  maketh  increase  of 

— means  anything  which  binds,  fas- 
tens, secures ;  and  does  not  refer  to 
the  joint  in  the  sense  in  which  we 
commonly  use  it,  as  denoting  the  ar- 
ticulation of  the  limbs,  or  the  joining 
of  two  or  more  bones ;  but  rather 
that  which  unites  or  fastens  together 
the  different  parts  of  the  frame — the 
blood-vessels,  cords,  tendons,  and 
muscles.  The  meaning  is,  that 
every  such  means  of  connecting  one 
part  of  the  body  with  another  minis- 
ters nourishment,  and  that  thus  the 
body  is  sustained.  One  part  is  de- 
pendant on  another ;  one  part  derives 
nourishment  from  another ;  and  thus 
all  become  mutually  useful  as  con- 
tributing to  the  support  and  harmony 
of  the  whole.  Thus  it  furnishes  an 
illustration  of  the  connection  in  the 
members  of  the  church,  and  of  the 
aid  which  one  can  render  to  another. 
%  According  to  the  effectual  work- 
ing. Gr.,  'According  to  the  energy 
in  the  measure  of  each  one  part.' 
Tindal,  "According  to  the  operation 
as  every  part  has  its  measure."  The 
meaning  is,  that  each  part  contri- 
butes to  the  production  of  the  whole 
result,  or  labours  for  this.  This  is 
in  proportion  to  the  *  measure'  of 
each  part ;  that  is,  in  proportion  to 
its  power.  Every  part  labours  to 
produce  the  great  result.  No  one 
is  idle ;  none  is  useless.  But  none 
are  overtaxed  or  overworked.  The 
support  demanded  and  furnished  by 
'  ^very  part  is  in  exact  proportion 
to  its  strength.  This  is  a  beautiful 
account  of  the  anatomy  of  the  hu- 
man frame.  (1.)  Nothing  is  useless. 
Every  part  contributes  to  the  general 
result — the  health,  and  beauty,  and 
vigor  of  the  system.  Not  a  muscle 
is  useless ;  not  a  nerve,  not  an  arte- 
ry, not  a  vein.  All  are  employed, 
and  all  have  an  important  place,  and 
all  contribute  something  to  the  health 
and  beauty  of  the  whole.     Sonume- 


the  body  unto  the  edifying  of  it- 
self in  love. 


rous  are  the  blood-vessels,  that  you 
cannot  perforate  the  skin  anywhere 
without  piercing  one ;  so  numerous 
are  the  pores  of  the  skin,  that  a 
grain  of  sand  will  cover  thousands 
of  them ;  so  minute  the  ramifications 
of  the  nerves,  that  wherever  the 
point  of  a  needle  penetrates,  we  feel 
it ;  and  so  numerous  the  absorbents, 
that  millions  of  them  are  employed 
in  taking  up  the  chyme  of  the  food, 
and  conveymg  it  to  the  veins.  And 
yet  all  are  employed — all  are  useful 
— all  minister  life  and  strength  to 
the  whole.  (2.)  None  are  over- 
taxed. They  all  work  according  to 
the  *  measure'  of  their  strength.  No- 
thing is  required  of  the  minutest 
nerve  or  blood-vessel  which  it  is  not 
fitted  to  perform ;  and  it  will  work 
on  for  years  without  exhaustion  or 
decay."  So  of  the  church.  There 
is  no  member  so  obscure  and  feeble 
that  he  may  not  contribute  something 
to  the  welfare  of  the  whole ;  and  no 
one  is  required  to  labour  beyond  his 
strength  in  order  to  secure  the  great 
object  Each  one  in  his  place,  and 
labouring  as  he  should  there,  will 
contribute  to  the  general  strength 
and  welfare ;  out  of  his  place — like 
nerves  and  arteries  out  of  their 
place,  and  crossing  and  recrossing 
others — ^he  will  only  embarrass  the 
whole,  and  disarrange  the  harmony 
of  the  system.  IT  Maketh  increase 
of  the  body.  The  body  grows  in 
this  manner.  '^Unto  the  edifying 
of  itsef.  To  building  itself  up — 
that  is,  it  grows  up  to  a  complete 
stature.  '^  In  love.  In  mutual  har- 
mony. This  refers  to  the  body. 
The  meaning  is,  that  it  seems  to  be 
made  on  the  principle  of  love.  There 
is  no  jar,  no  collision,  no  disturbance 
of  one  part  with  another.  A  great 
number  of  parts,  composed  of  differ 
ent  substances,  and  with  different 
functions — ^bones,  and  nerves,  and 


A.  D.  &1] 


CHAPTER  IV. 


95 


17  This   I  say  therefore,  and 
testify  in  the  Lord,  that  ye  hence- 

muscles,  and  blood-vessels — are  uni- 
ted in  one,  and  live  together  without 
collision ;  and  so  it  should  be  in  the 
church.  Learn,  hence,  (1.)  That 
no  member  of  the  church  need  be 
useless,  any  more  than  a  minute 
nerve  or  blood-vessel  in  the  body 
need  be  useless.  No  matter  how 
obscure  the  individual  may  be,  he 
may  contribute  to  the  harmony  and 
vigour  of  the  whole.  (2.)  Every 
member  of  the  church  should  contri- 
bute something  to  the  prosperity  of 
the  whole.  He  should  no  more  be 
idle  and  unemployed  than  a  nerve 
or  a  blood-vessel  should  be  in  the 
human  system.  What  would  be  the 
effect  if  the  minutest  nerves  and 
arteries  of  the  body  should  refuse  to 
perform  their  office  1  Languor,  dis- 
ease, and  death.  So.  it  is  in  the 
church.  The  obscurest  member  may 
do  something  to  destroy  the  health- 
ful action  of  the  church,  and  to  make 
\ts  piety  languish  and  die.  (3.)  There 
ehould  be  union  in  the  church.  It 
is  made  up  of  materials  which  differ 
much  from  each  other,  as  the  body 
is  made  up  of  bones,  and  nerves,  and 
muscles.  Yet,  in  the  body  these  are 
united;  and  so  it  should  be  in  the 
church.  There  need  be  no  more 
jarring  in  the  church  than  in  the 
body ;  and  a  jar  in  the  church  pro- 
duces the  same  effect  as  would  be 
produced  in  the  body  if  the  nerves 
and  muscles  should  resist  the  action 
'  of  each  other,  or  as  if  one  should  be 
out  of  its  place,  and  impede  the 
healthful  functions  of  the  other.  (4.) 
Every  member  in  the  church  should 
keep  his  place,  just  as  every  bone, 
and  nerve,  and  muscle  hi  the  human 
frame  should.  Every  member  of  the 
body  should  be  in  its  right  position ; 
the  heart,  the  lungs,  the  eye,  the 
tongue,  should  occupy  their  right 
place ;  and  every  nerve  in  the  sys- 
tem should  be  laid  down  just  where 


forth  wedk  not  as  other  Gentiles 
walk,  in  the  vanity  of  their  mind. 


it  is  designed  to  be.  If  so,  all  is  well. 
If  not  so,  all  is  deformity,  or  disorder, 
just  as  it  is  often  in  the  church. 

17.  This  I  say,  therefore^  and 
testify  in  the  Lord.  I  bear  witness 
in  the  name  of  the  Lord  Jesus,  or 
ministering  by  his  authority.  The 
object  of  this  is,  to  exhort  them  to 
walk  worthy  of  their  high  calling, 
and  to  adorn  the  doctrine  of  the  Sa- 
viour. With  this  view,  he  reminds 
them  of  what  they  were  before  they 
were  converted,  and  of  the  manner 
in  which  the  heathen  around  them 
lived.  ^  That  ye  henceforth  walk  not. 
That  you  do  not  henceforth  live — 
the  cteistian  life  being  often  in  the 
Scriptures  compared  to  a  journey. 
^  As  other  Gentiles  walk.  This 
shows  that  probably  the  mass  of  con- 
verts in  the  church  at  Ephesus  were 
from  among  the  heathen,  and  Paul 
regarded  them  as  Gentile  converts. 
Or  it  may  be  that  he  here  addressed 
himself  more  particularly  to  that 
portion  of  the  church,  as  especially 
needing  his  admonition  and  care. 
^  In  the  vanity  of  their  mind.  In 
the  way  of  folly,  or  in  mental  folly. 
What  he  means  by  this,  he  specifies 
in  the  following  verses.  The  word 
'vanity'  in  the  Scriptures  means 
more  than  mere  emptiness.  It  de- 
notes moral  wrong,  being  applied 
usually  to  those  who  worshipped 
vain  idols,  and  then  those  who  were 
alienated  from  the  true  God. 

18.  Havincc  the  understanding 
darkened.  That  is,  because  they 
were  alienated  from  the  true  God, 
and  particularly  because  of  "the 
blindness  of  their  hearts."  The 
apostle  does  not  say  that  this  was  a 
'judicial'  darkening  of  the  under- 
standing; or  that  they  might  not 
have  perceived  the  truth;  or  that 
they  had  no  ability  to  un;!^\^stand  it 
He  speaks  of  a  simple  and  well- 
known  fact — a  fact  that  is  seen  now 


96 


EPHESIANS. 


[A.  D.  64 


18  Having  the  understanding" 
darkened,  being  alienated  from 
the  life  of  God  through  the  igno- 


a  Ac.  26. 18. 


as  well  as  then — that  the  understand- 
ing becomes  darkened  by  indulgence 
in  sin.  A  man  who  is  intemperate, 
has  no  just  views  of  the  government 
of  the  appetites.  A  man  who  is 
unchaste,  has  no  perception  of  the 
loveliness  of  purity.  A  man  who  is 
avaricious  or  covetous,  has  no  just 
views  of  the  beauty  of  benevolence. 
A  man  who  indulges  in  low  vices, 
will  weaken  his  mental  powers,  and 
render  himself  incapable  of  intellec- 
tual efibrt.  Indulgence  in  vice  de- 
stroys the  intellect  as  well  as  the 
body,  and  unfits  a  man  to  appreci- 
ate the  truth  of  a  proposition  in  mo- 
rals, or  in  mathematics,  or  the  beauty 
of  a  poem,  as  well  as  the  truth  and 
beauty  of  religion.  Nothing  is  more 
obvious  than  that  indulgence  in  sin 
weakens  the  mental  powers,  and 
renders  them  unfit  for  high  intellec- 
tual eflTort.  This  is  seen  all  over  the 
heathen  world  now  —  in  the  stolid, 
stupid  mmd;  the  perverted  moral 
sense ;  the  incapacity  for  profound 
or  protracted  mental  effort,  as  really 
IS  it  was  among  the  heathens  to 
whom  Paul  preached.  The  mission- 
ary who  goes  among  the  heathen 
has  almost  to  create  an  intellect  as 
well  as  a  conscience,  before  the  gos- 
pel will  make  an  impression.  It  is 
seen,  too,  in  all  the  intellect  of  the 
bar,  the  senate,  the  pulpit,  and  the 
medical  profession,  that  is  ruined  by 
intemperance,  and  in  the  intellect 
of  multitudes  of  young  men  wasted 
by  licentiousness  and  drunkenness. 
I  know  that  under  the  influence  of 
ambition  and  stimulating  drinks,  the 
intellect  may  seem  to  put  forth  un- 
natural efforts,  and  to  glow  with  an 
intensity  nowhere  else  seen.  But  it 
soon  burns  out — and  the  wastes  of 
such  an  intellect  become  soon  like 


ranee  that  is  in  them,  because  of 
the  ^  bhndness  of  their  heart ; 

»  or,  hardness. 


the  hardened  scorisB  of  the  volcano, 
or  the  cinders  of  the  over-heated 
fiarnace.  Learn  hence,  that  if  a  man 
wishes  to  be  blessed  with  a  clear 
understanding,  he  should  be  a  good 
man.  He  who  wishes  a  mind  well 
balanced  and  clear,  should  fear  and 
love  God ;  and  had  Christianity  done 
no  other  good  on  earth  than  to  ele- 
vate the  intellect  of  mankind,  it 
would  have  been  the  richest  bless- 
ing which  has  ever  been  vouchsafed 
to  the  race.  It  follows,  too,  that  as 
man  has  debased  his  understanding 
by  sin,  it  is  needful  to  make  an  exer- 
tion to  elevate  it  again ;  and  hence 
a  large  part  of  the  efforts  to  save 
men  must  consist  in  patient  instruc- 
tion. Hence  the  necessity  of  schools 
at  missionary  stations.  ^  Being 
alienated.  See  Notes  on  ch.  ii.  12. 
^  From  the  life  of  God.  From  a 
life  like  that  of  God,  or  a  life  of 
which  he  is  the  source  and  author. 
The  meaning  is,  that  they  lived  a  life 
which  was  unlike  God,  or  which  he 
could  not  approve.  Of  the  truth  of 
this  in  regard  to  the  heathen  every- 
where, there  can  be  no  doubt.  See 
Notes  on  Rom.  i.  IF  Through  the 
ignorance  that  is  in  them.  The 
ignorance  of  the  true  God,  and  of 
what  constituted  virtue.  Comp. 
Notes  on  Rom.  i.  20—23.  IF  JBe- 
cause  of  the  blindness  of  their  hearts. 
Marg.  hardness.  Hardness  is  a  bet- 
ter word.  It  is  a  better  translation 
of  the  Greek ;  and  it  better  accords 
with  the  design  of  the  apostle. 
Here  the  reason  is  stated  why  they 
lived  and  acted  as  they  did,  and 
why  the  understanding  was  blind- 
ed. It  is  not  that  God  has  enfee- 
bled the  human  intellect  by  a  judi- 
cial sentence  on  account  of  the 
sin  of  Adam,  and  made  it  incapable 


A.  D.  64.1  CHAPTER  IV. 

19  Who  being  past  feeling, 
have  "  given  themselves  over  unto 
lasciviousness,  to  work  all  un- 
cleaaness  with  greediness. 

20  But  ye  have  not  so  learned 
Christ ; 

a  Ro.  1.  24,  26. 


97 


of  perceiving  the  truth.  It  is  not 
that  there  is  any  deficiency  or  inca- 
pacity of  natural  powers.  It  is  not 
that  the  truths  of  religion  are  so  ex- 
alted that  man  has  no  natural  ability 
to  understand  them,  for  they  may  be 
as  well  understood  as  any  other 
truths.  See  Notes  on  1  Cor.  i.  14. 
The  simple  reason  is,  "  the  hardness 
OP  THE  HEART."  That  18  the  solu- 
tion given  by  an  inspired  apostle, 
and  that  is  enough.  A  man  who  has 
a  blind  and  hard  heart  sees  no  beauty 
in  truth,  and  feels  not  its  force,  and 
is  insensible  to  all  its  appeals.  Learn, 
then,  (I.)  That  men  are  to  blame  for 
{he  blindness  of  their  understanding. 
Whatever  proceeds  from  a  wicked 
heart  they  are  responsible  for.  But 
for  mere  inferiority  of  intellect  they 
would  not  be  to  blame.  (2.)  They 
are  under  obligation  to  repent  and 
love  God.  If  it  was  required  of 
them  to  enlarge  their  intellects,  or 
create  additional  faculties  of  mind, 
they  could  not  be  bound  to*  do  it. 
But  where  the  whole  thing  required 
is  to  have  a  better  heart,  they  may 
be  held  Responsible.  (3.)  The  way 
to  elevate  the  understandings  of 
mankind  is  to  purify  the  heart.  The 
approach  must  be  made  through  the 
aftections.  Let  men  feel  right  to- 
wards God,  and  they  will  soon  think 
right ;  let  the  heart  be  pure,  and  the 
understanding  will  be  clear. 

19.  Who  being  past  feeling. 
Wholly  hardened  in  sin.  There  is 
a  total  want  of  all  emotion  on  moral 
subjects.  Tliis  is  an  accurate  de- 
scription of  the  state  of  a  sinner. 
He  has  nofeeling-^  no  emotion.  He 
9 


21  If  so  be  that  ye  have  heard 
him,  and  have  been  taught  by 
him,  as  the  truth  is  in  Jesus ; 

22  That  ye  put ''  off,  concern- 
ing the  former  conversation,  the 
old  "  man,  which  is  corrupt  ac- 
cording to  the  deceitful  lusts ; 

6  Co.  3.  8. 9.  c  Ro.  C.  6. 


often  gives  an  intellectual  assent  to 
the  truth,  but  it  is  without  emotion 
of  any  kind.  The  heart  is  insensi- 
ble as  the  hard  rock  IF  Have  given 
themselves  over.  They  have  done 
it  voluntarily.  In  Rom.  i.  24,  it  is 
said  that  "  God  gave  them  up." 
There  is  no  inconsistency.  What- 
ever was  the  agency  of  God  in  it, 
they  preferred  it.  Comp.  Notes  on 
Rom.  i.  21.  *ff  Unto  lasciviousness. 
See  Notes  on  Rom.  i.  24—26. 

20.  But  ye  have  not  so  learned 
Christ.  You  have  been  taught  a 
different  thing  by  Christ ;  you  have 
been  taught  that  his  religion  requires 
you  to  abandon  such  a  course  of  life. 

21.  If  so  be  that  ye  have  heard  him. 
If  you  have  listened  attentively  to 
his  instructions,  and  learned  the  true 
nature  of  his  religion.  There  may 
be  a  slight  and  delicate  doubt  im- 
plied here  whether  they  had  atten- 
tively listened  to  his  instructions. 
Doddridge,  however,  renders  it, 
"Seeing  ye  have  heard  him." 
Comp.  Notes  on  ch.  iii.  2.  If  And 
have  been  taught  by  him.  By  his 
Spirit,  or  by  the  ministers  whom  he 
had  appointed.  ^  As  the  truth  is  in 
Jesus.  If  you  have  learned  the  true 
nature  of  his  religion  as  he  himself 
taught  it.  What  the  truth  was  which 
the  Lord  Jesus  taught,  or  what  his 
principles  implied,  the  apostle  pro- 
ceeds to  state  in  the  following  verses. 

22.  That  ye  put  off.  That  you 
lay  aside,  or  renounce.  The  man- 
ner in  which  the  apostle  states  these 
duties,  renders  it  not  improbable  that 
there  had  been  some  instruction 
amongst]  em  of  a  contrary  character, 


EPHESIANS. 


rA.  D.C4. 


23  And  be  renewed  "  in  the 
spirit  of  your  mind  ; 

o  Ro.  12.  2. 


and  that  it  is  possible  there  had  been 
some  teachers  there  who  had  not  en- 
forced, as  they  should  have  done,  the 
duties  of  practical  religion.  •[[  Con- 
cerning the  former  conversation. 
The  word  conversation  here  means 
conduct — as  it  commonly  does  in  the 
Bible.  See  Notes,  2  Cor.  i.  12.  The 
meaning  here  is,  *with  respect  to 
your  former  conduct  or  habits  of  life, 
lay  aside  all  that  pertained  to  a  cor- 
rupt and  fallen  nature.  You  are 
not  to  lay  every  thing  aside  that 
formerly  pertained  to  you.  Your 
dress,  and  manners,  and  modes  of 
speech  and  intercourse,  might  have 
been  in  many  respects  correct.  But 
every  thing  that  proceeded  from  sin; 
every  habit,  and  custom,  and  mode 
of  speech  and  of  conduct  that  was 
the  result  of  depravity,  is  to  be  laid 
aside.  The  peculiar  characteristics 
of  an  unconverted  man  you  are  to 
put  off,  and  are  to  assume  those 
which  are  the  proper  fruits  of  a  re- 
newed heart,  ^f  The  old  man.  See 
Notes  on  Rom.  vi.  6.  f  Which  is 
corrupt  according  to  the  deceitful 
lusts.  The  meaning  is,  (1.)  That  the 
unrenewed  man  is  not  under  the  di- 
rection of  reason  and  sound  sense, 
)ut  is  controlled  by  his  passions  and 
iesires.  The  word  lusts^  has  a 
more  limited  signification  with  us 
than  the  original  word.  That  word 
we  now  confine  to  one  class  of  sen- 
sual appetites ;  but  the  original  word 
denotes  any  passion  or  propensity 
of  the  heart.  It  may  include  ava- 
rice, ambition,  the  love  of  pleasure,  or 
of  gratification  in  any  way ;  and  the 
meaning  here  is,  that  the  heart  is  by 
nature  under  the  control  of  such 
desires.  (2.)  Those  passions  are 
deceitful.  They  lead  us  astray. 
They  plunge  us  into  ruin.  All  the 
passions  and  pleasures  of  the  world 
are  illusive.     They  promise  more 


24  And  that  ye  put  on  the  new 
rnan,  which  after  God  is  created  * 

JGa.6. 15.    c.2.10. 


than  they  perform ;  and  they  leave 
their  deluded  votaries  to  disappoint- 
ment, and  to  tears.  Nothing  is  more 
"deceitful"  than  the  promised  plea- 
sures of  this  world ;  and  all  who 
yield  to  them  find  at  last  that  they 
"  flatter  but  to  betray." 

23.  And  he  renewed.  That  is,  it 
is  necessary  that  a  man  who  has 
been  following  these  should  become 
a  new  man.  See  Notes  on  John  iii. 
3,  seq.  Comp.  Notes  on  2  Cor.  iv. 
16.  The  word  here  used — dmi/foto 
— does  not  occur  elsewhere  in  the 
New  Testament;  but  it  has  the 
same  meaning  as  the  word  used  in 
2  Cor.  iv.  16,  and  Col.  iii.  10.  It 
means  to  make  new,  and  is  descrip- 
tive of  the  work  of  regeneration. 
This  was  addressed  to  the  church, 
and  to  those  whom  Paul  regarded 
as  Christians;  and  we  may  learn 
from  this,  (1.)  That  it  is  necessary 
that  man  should  be  renewed  in  order 
to  be  saved.  (2.)  That  it  is  proper 
to  exhort  Christians  to  be  renewed. 
They  need  renovated  strength  every- 
day. (3.)  That  it  is  a  matter  of  ob- 
ligation to  be  renewed.  Men  are 
hound  thus  to  be  renovated.  And 
(4.)  That  they  have  sufficient  natu- 
ral ability  to  change  from  the  condi 
tion  of  the  old  to  that  of  the  neu 
man,  or  they  could  not  be  exhorted 
to  it.  ^  In  the  spirit  of  your  mind. 
In  your  temper;  your  heart;  youi 
nature. 

24.  And  that  ye  put  on  the  new 
man.  The  new  man  refers  to  the 
renovated  nature.  This  is  called, 
in  other  places,  the  '  new  creature, 
or  the  new  creation"  (see  Notes  on 
2  Cor.  v.  17),  and  refers  to  the  con- 
dition after  the  heart  is  changed. 
The  change  is  so  great,  that  there  is 
no  impropriety  in  speaking  cf  one 
who  has  experienced  it  as  'a  new 
man.'     He  has  new  feelings,  princi 


A.  D.  64j 


CHAPTER  IV. 


in  righteousmss  and  ^  true  holi- 
ness. 

»  or,  holiness  oj  truth.    Jno.  17. 17. 


pies,  and  desires.  He  has  laid  aside 
his  old  principles  and  practices,  and, 
in  everything  that  pertains  to  moral 
character,  he  is  new.  His  body  is 
indeed  the  same;  the  intellectual 
structure  of  his  mind  the  same ;  but 
there  has  been  a  change  in  his  prin- 
ciples and  feelings  which  make  him, 
in  all  the  great  purposes  of  life,  a 
new  being.  Learn,  that  regenera- 
tion is  not  a  trifling  change.  It  is 
not  a  mere  change  of  relations,  or 
of  the  outward  condition.  It  is  not 
merely  being  brought  from  the  world 
into  the  church,  and  being  baptized, 
though  by  the  most  holy  hands ;  it 
is  much  more.  None  of  these  things 
would  make  proper  the  declaration, 
'he  is  a  new  man.'  Regeneration 
by  the  Spirit  of  God  does.  ^  After 
God.  xa/ta  ©fov.  lu  respect  to  God. 
The  idea  is,  evidently,  that  man  is 
so  renewed  as  to  become  like  God, 
or  the  divine  image  is  restored  to  the 
soul.  In  the  parallel  passage  in 
Colossians  (iii.  9),  the  idea  is  ex- 
pressed more  fully,  "renewed  in 
knowledge  after  the  image  of  him 
that  created  him."  Man,  by  rege- 
neration, is  restored  to  the  lost  image 
of  God.  Comp.  Gen.  i.  26.  ^  Is 
created.  A  word  that  is  often  used 
to  denote  the  new  birth,  from  its 
strong  resemblance  to  the  first  act 
of  creation.  See  it  explained  in  the 
Notes  on  2  Cor.  v.  17.  %  In  right- 
eousness. That  is,  the  renewed  man 
is  made  to  resemble  God  in  right- 
eousness. This  proves  that  man, 
when  he  was  made,  was  righteous ; 
or  that  righteousness  constituted  a 
part  of  the  image  of  God  in  which 
he  was  created.  The  object  of  the 
work  of  redemption  is  to  restore  to 
man  the  lost  image  of  God,  or  to 
bring  him  back  to  the  condition  in 
which  he  was  before  he  fell.  ^  And 
true  holiness.     Marg.  as  in  Greek, 


25  Wherefore    putting   away 
lying,  speak  every  man  truth" 

a  Zee.  8.  16. 


holiness  of  truth — standing  in  con- 
trast with  'lusts  of  deceit'  (Greek), 
in  ver.  22.  Holiness  properly  refers 
to  purity  towards  God,  and  right- 
eousness to  integrity  towards  men  ;* 
but  it  is  not  certain  that  this  distinc- 
tion is  observed  here.  The  general 
idea  is,  that  the  renovated  man  is 
made  an  upright  and  a  pious  man ; 
and  that,  therefore,  he  should  avoid 
the  vices  which  are  practised  by  the 
heathen,  and  which  the  apostle  pro- 
ceeds to  specify.  This  phrase  also 
proves  that,  when  man  was  created, 
he  was  a  holy  being. 

25.  Wherefore  putting  away  ly- 
ing. It  may  seem  strange  that  the 
apostle  should  seriously  exhort  Chris- 
tians to  put  away  lying,  implying 
that  they  were  in  the  habit  of  in- 
dulging in  falsehood.  But  we  are 
to  remember,  (1.)  that  lying  is  the 
universal  vice  of  the  heathen  world. 
Among  the  ancient  heathens,  as 
among  the  moderns,  it  was  almost 
universally  practised.  It  has  been 
remarked  by  a  distinguished  jurist 
who  had  spent  much  time  in  India, 
that  he  would  not  believe  a  Hindoo 
on  his  oath.  The  same  testimony  is 
borne  by  almost  all  the  missionaries 
of  the  character  of  heathens  every- 
where. No  confidence  can  be  placed 
in  their  statements;  and,  where 
there  is  the  slightest  temptation  to 
falsehood,  they  practise  it  without 
remorse.  (2.)  The  Ephesians  had 
been  recently  converted,  and  were, 
to  a  great  extent,  ignorant  of  the  re- 
quirements of  the  gospel.  A  con" 
science  has  to  be  created  when  hea- 
thens are  converted,  and  it  is  long 
before  they  see  the  evils  of  many 
things  which  appear  to  us  to  be  pal- 
pably wrong.  (3.)  The  effects  of 
former  habits  abide  long,  often,  after 
a  man  is  converted.  He  who  has 
been  in  the  habit  of  profiine  swear- 


100 


EPHESIANS. 


[A.  D.  64. 


with  his  neighbour :  for  we  '^  are 
members  one  of  another. 


a  Ro.  12.  5. 


ing,  finds  it  difficult' to  avoid  it;  and 
he  who  has  been  all  his  life  practis- 
ing deception,  will  find  himself 
tempted  to  practise  it  still.  It  was 
fcr  reasons  such  as  these,  proba- 
bly, that  the  apostle  exhorted  the 
Ephesians  to  put  away  lying;  and 
to  speak  the  truth  only.  Nor  is 
the  exhortation  now  inappropriate 
to  Christians,  and  there  are  many 
classes  to  whom  it  would  now  be 
proper — such  as  the  following :  (1.) 
He  who  is  in  the  habit  of  concealing 
the  defects  of  an  article  in  trade,  or 
of  commending  it  for  more  than  its 
real  value — let  him  put  away  lying. 
(2.  He,  or  she,  who  instructs  a  ser- 
vant to  say  that  they  are  not  at 
home,  when  they  are  at  home ;  or 
that  they  are  sick,  when  they  are 
not  sick ;  or  that  they  are  engaged, 
when  they  are  not  engaged — let  tliem 
put  away  lying.  (3.)  He  that  is  in 
the  habit  of  giving  a  colourmg  to 
his  narratives ;  of  conveying  a  fiilse 
impression  by  the  introduction  or 
the  suppression  of  circumstances 
that  are  important  to  the  right  un- 
derstanding of  an  account — let  him 
put  away  lying.  (4.)  He  that  is  at 
10  pains  to  ascertain  the  exact  truth 
in  regard  to  any  facts  that  may  affect 
his  neighbour ;  that  catches  up  fly- 
ing rumours  without  investigating 
them,  and  that  circulates  them  as 
flndoubted  truth,  though  they  may 
^seriously  affect  the  character  and 
peace  of  another — let  him  put  away 
lying.  (5.)  He  that  is  in  the  habit 
of  making  promises  only  to  disre- 
gard them — let  him  put  away  lying. 
The  community  is  full  of  falsehoods 
of  that  kind,  and  they  are  not  all 
confined  to  the  people  of  the  world. 
Nothing  is  more  important  in  a 
community  than  simple  truth — and 
yet,  it  is  to  be  feared  tliat  nothing  is 


26  Be  ye  angry  and  sin  «)t ; 
let  *  not  the  sun  go  down  upon 
your  wrath : 

b  Ec.  7.  9. 


more  habitually  disregarded.  No 
professing  Christian  can  do  any  good 
who  has  not  an  unimpeachable  cha- 
racter for  integrity  and  truth — and 
yet  who  can  lay  his  hand  on  his 
breast  and  say  before  God  that  he  is 
in  all  cases  a  man  that  speaks  the 
simple  and  unvarnished  truth  ] 
IT  For  we  are  members  one  of  an- 
other. We  belong  to  one  body — the 
church — ^which  is  the  body  of  Christ 
See  Notes  Rom.  v.  12.  The  idea 
is,  that  falsehood  tends  to  loosen  the 
bonds  of  brotherhood.  \n  the  human 
body  harmony  is  observed.  The  eye 
never  deceives  the  hand,  nor  the 
hand  the  foot,  nor  the  heart  the  lungs. 
The  whole  move  harmoniously  as  if 
the  one  could  put  the  utmost  confi- 
dence in  the  other  —  and  falsehood 
in  the  church  is  as  ruinous  to  its  in- 
terests as  it  would  be  to  the  body  if 
one  member  was  perpetually  prac- 
tising a  deception  on  another. 

26.  Be  ye  angry  and  sin  not.  It 
has  been  remarked  that  the  direction 
here  is  conformable  to  the  usage  of 
the  Pythagoreans,  who  were  bound, 
when  there  were  any  differences 
among  them,  to  furnish  some  token 
of  reconciliation  before  the  sun  set 
Burder,  in  Ros.  Alt.  u.  ncu.  Morgen- 
land,  in  loc.  It  is  implied  here  (1.) 
that  there  may  be  anger  without 
sin;  and  (2.)  that  there  is  special 
danger  in  all  cases  where  there  is 
anger  that  it  will  be  accompanied 
with  sin.  Anger  is  a  passion  too 
common  to  need  any  description.  It 
is  an  excitement  or  agitation  of  mind 
of  more  or  less  violence,  produced 
by  the  reception  of  a  real  or  supposed 
injury,  and  attended  commonly  with 
a  desire  or  purpose  of  revenge.  The 
desire  of  revenge,  however,  is  not 
essential  to  the  existence  of  the  pas- 
sion, though  it  is  probably  alvvavs 


A.  D.  64.] 


CHAPTER  IV. 


101 


attended  with  a  disposition  to  ex- 
press displeasure,  to  chide,  rebuke, 
or  punish.  Comp.  Mark  iii.  5.  To 
a  great  extent  the  sudden  excite- 
ment on  the  reception  of  an  injury  is 
involuntary,  and  consequently  inno- 
cent. Anger  is  excited  when  a  horse 
kicks  us;  when  a  serpent  hisses; 
when  we  dash  our  foot  against  a 
stone — and  so  when  a  man  raises  his 
hand  to  strike  us.  The  object,  or 
final  cause  of  implanting  this  pas- 
sion in  the  mind  of  man  is,  to  rouse 
him  to  an  immediate  defence  of  him- 
self when  suddenly  attacked,  and 
before  his  reason  would  have  time  to 
suggest  the  proper  means  of  defence. 
It  prompts  at  once  to  self-protection ; 
and  when  that  is  done  its  proper 
office  ceases.  If  persevered  in,  it 
becomes  sinful  malignity,  or  revenge 
—always  wrong.  Anger  may  be 
excited  against  a  thing  as  well  as  a 
person ;  as  well  against  an  act  as 
a  man.  We  are  suddenly  excited 
by  a  wrong  thing,  without  any  ma- 
lignancy against  the  man ;  we  may 
wish  to  rebuke  or  chide  that,  with- 
out injuring  him.  Anger  is  sinful 
in  the  following  circumstances.  (1.) 
When  it  is  excited  without  any  suf- 
ficient cause — when  we  are  in  no 
danger,  and  do  not  need  it  for  a  pro- 
tection. We  should  be  safe  without 
it.  (2.)  When  it  transcends  the 
cause,  if  any  cause  really  exists. 
All  that  is  beyond  the  necessity  of 
immediate  self-protection,  is  apart 
from  its  design,  and  is  wrong.  (3.) 
When  it  is  against  the  person  rather 
than  the  offence.  The  object  is  not 
to  injure  another;  it  is  to  protect 
ourselves.  (4.)  WTien  it  is  attended 
with  the  desire  of  revenge.  That 
is  always  wrong.  Rom.  xii.  17.  19. 
(5.)  When  it  is  cherished,  and 
heightened  by  reflection.  And  (6.) 
When  there  is  an  unforgiving  spirit; 
a  determination  to  exact  the  utmost 
satisfaction  for  the  injury  which  has 
been  done.  If*men  were  perfectly 
holy,  that  sudden  arousing  of  the 
9* 


mind  in  danger,  oi  on  the  reception 
of  an  injury,  which  would  serve  to 
prompt  us  to  save  ourselves  from 
danger,  would  exist,  and  would  be 
an  important  principle  of  our  nature. 
As  it  is  now,  it  is  violent ;  excessive ; 
incontrollable ;  persevered  in  —  and 
is  almost  always  wrong.  If  men 
were  holy,  this  excitement  of  the 
mind  would  obey  the  first  injunctions 
of  reason,  and  be  wholly  under  its 
control ;  as  it  is  now,  it  seldom  obeys 
reason  at  all — and  is  wholly  wron^. 
Moreover,  if  all  men  were  holy ;  if 
there  were  none  disposed  to  do  an 
injury,  it  would  exist  only  in  the 
form  of  a  sudden  arousing  of  the 
mind  against  immediate  danger— 
which  would  all  be  right.  Now,  it 
is  excited  not  only  in  view  of  physi- 
cal dangers,  but  in  view  of  the 
wrongs  done  by  others — and  hence 
it  terminates  on  the  person  and  nol 
the  thing,  and  becomes  often  wholly 
evil.  ^  Let  not  the  sun  go  down 
Do  not  cherish  anger.  Do  not  sleep 
upon  it.  Do  not  harbour  a  purpose 
of  revenge ;  do  not  cherish  ill-will 
against  another.  When  the  sun  sets 
on  a  marCs  anger,  he  may  be  sure 
it  is  wrong.  The  meaning  of  the 
whole  of  this  verse  then  is,  '  If  you 
be  angry,  which  may  be  the  case, 
and  which  may  be  unavoidable,  see 
that  the  sudden  excitement  does  not 
become  sin.  Do  not  let  it  overleap 
its  proper  bounds ;  do  not  cherish  it ; 
do  not  let  it  remain  in  your  bosom 
even  to  the  setting  of  the  sun. 
Though  the  sun  be  sinking  in  the 
west,  let  not  the  passion  linger  in 
the  bosom,  but  let  his  last  rays  find 
you  always  peaceful  and  calm.' 

27.  Neither  give  place  to  the 
devil.  This  has  respect  probably 
to  the  exhortation  in  the  former 
verse.  '  Do  not  yield  to  the  sugges- 
tions and  temptations  of  Satan,  who 
would  take  every  opportunity  to  per- 
suade you  to  cherish  unkind  and 
angry  feelings,  and  to  keep  up  a  spi- 
rit of  resentment  among  brethren.* 


102 


EPHESIANS. 


[A.  D.  64 


27  Neither  "  give  place  to  the 
devil. 

a  Ja.  4.  7. 

Many  of  our  feeUngs,  when  we  sup- 
pose we  are  merely  defending'  our 
rights,  and  securing  what  is  our  own, 
are  produced  by  the  temptations  of 
the  devil.  The  heart  is  deceitful ; 
and  seldom  more  deceitful  in  any 
case  than  when  a  man  is  attempting 
to  vindicate  himself  from  injuries 
done  to  his  person  and  reputation. 
The  devil  is  always  busy  when  we 
are  angry,  and  in  some  way,  if  pos- 
sible, will  lead  us  into  sin ;  and  the 
best  way  to  avoid  his  wiles  is  to  curb 
the  temper,  and  restrain  even  sud- 
den anger.  No  man  sins  by  restrain- 
ing his  anger:  no  man  is  certain 
that  he  will  not  who  indulges  it  for 
a  moment. 

28.  Let  him  that  stole  steal  no 
more.  Theft,  like  lying,  was,  and  is, 
almost  a  universal  vice  among  the 
tieathen.  The  practice  of  pilfering 
prevails  in,  probably,  every  pagan 
community,  and  no  property  is  safe 
which  is  not  guarded,  or  so  locked 
up  as  to  be  inaccessible.  Hence, 
as  the  Christian  converts  at  Ephe- 
sus  had  been  long  addicted  to  it, 
there  was  danger  that  they  would 
fall  into  it  again ;  and  hence  the  ne- 
cessitv^  of  special  cautions  on  that 
head.  We  are  not  to  suppose  that 
piJfe  ing  was  a  common  vice  in  the 
churc  n,  but  the  cautions  on  this  point 
proceed  on  the  principle  that,  where 
a  man  has  been  long  in  the  habit  of 
a  particular  sin,  he  is  in  great  dan- 
ger of  falling  into  it  again.  Hence 
we  caution  the  man  who  has  been 
intemperate  against  the  least  indul- 
gence in  intoxicating  drinks;  we 
exhort  him  not  to  touch  that  which 
would  be  so  strong  a  temptation  to 
him.  The  object  of  the  apostle  was 
to  show  that  the  gospel  requires  holy 
living  in  all  its  friends,  and  to  en- 
treat Christians  at  Ephesus  in  a 
special  manner  to  avoid  the  vices  of 


28  Let  him  that  stole  steal  no 
more  :  but  rather  let  *  him  labour, 

b  Ac.  20.  35. 


the  surrounding  heathen,  ^f  But 
rather  let  him  labour.  Let  him  seek 
the  means  of  living  in  an  honesi 
manner,  by  his  own  industry,  rathei 
than  by  wronging  others.  IF  Work 
ing  with  his  hands.  Pursuing  somi 
honest  employment.  Paul  was  no^ 
ashamed  to  labour  with  '  his  owi 
hands'  (Acts  xx.  35) ;  and  no  man  is 
dishonoured  by  labour.  God  madts 
man  for  toil  (Gen.  ii.  15) ;  and  em- 
ployment is  essential  to  the  happiness 
of  the  race.  No  man,  who  is  able  to 
support  himself,  has  a  right  to  de- 
pend on  others.  See  Notes  on  Rom. 
xii.  11.  ^  That  he  may  have  to 
give  to  him  that  needeth.  Marg., 
distribute.  Not  merely  that  he  may 
have  the  means  of  support,  but  that 
he  may  have  it  in  his  power  to  aid 
others.  The  reason  and  propriety 
of  this  is  obvious.  The  human  race 
is  one  great  brotherhood.  A  con- 
siderable part  cannot  labour  to  sup- 
port themselves.  They  are  too  old, 
or  too  young ;  or  they  are  crippled, 
or  feeble,  or  laid  on  beds  of  sick- 
ness. If  others  do  not  divide  with 
them  the  avails  of  their  labours,  they 
will  perish.  We  are  required  to 
labour  in  order  that  we  may  have 
the  privilege  of  contributing  to  their 
comfort.  Learn  from  this  verse,  (1.) 
That  every  Christian  should  have 
some  calling,  business,  or  profession, 
by  which  he  may  support  himself 
The  Saviour  was  a  carpenter ;  Paul 
a  tentmaker;  and  no  man  is  dis- 
graced by  being  able  to  build  a  house 
or  to  construct  a  tent.  (2.)  Chris- 
tianity promotes  industry.  It  is  rare 
that  an  idle  man  becomes  a  Chris- 
tian ;  but  if  he  does,  religion  makes 
him  industrious  just  in  proportion  as 
it  has  influence  over  his  mind.  To 
talk  of  a  lazy  Christian^  is  about  the 
same  as  to  talk  of  Uhrning  water  or 
freezing  fire.    (3.)  Christians  should 


A.  D.  64.J 


CHAPTER  IV. 


103 


working  with  /w?  hands  the  thing 
which  is  good,  that  he  may  have 
to  '  give  to  him  that  needeth. 

,    »  or,  distribute. 


have  some  useful  and  honest  em- 
ployment. They  should  work  "  that 
which  is  goody  They  should  not 
pursue  an  employment  which  will 
necessarily  injure  others.  No  man 
has  a  right  to  place  a  nuisance  under 
the  window  of  his  neighbour ;  nor 
has  he  any  more  right  to  pursue  an 
employment  that  shall  lead  his  neigh- 
bour into  sin  or  ruin  him.  An 
honest  employment  benefits  every- 
body. A  good  farmer  is  a  benefit  to 
his  neighbourhood  and  country ;  and 
a  good  shoemaker,  blacksmith,  wea- 
ver, cabinetmaker,  watchmaker,  ma- 
2hinist,is  a  blessing  to  the  community. 
He  injures  no  one ;  he  benefits  all. 
How  is  it  with  the  distiller,  and  the 
vender  of  alcoholic  drinks!  He 
benefits  no  one;  he  injures  every 
body.  Every  quart  of  intoxicating 
drink  that  is  taken  from  his  house 
does  evil  somewhere — evil,  and  only 
evil,  and  that  continually.  No  one 
is  made  better,  or  richer ;  no  one  is 
made  more  moral  or  industrious ;  no 
one  is  helped  on  the  way  to  heaven 
by  it.  Thousands  are  helped  on  the 
way  to  hell  by  it,  who  are  already 
in  the  path ;  and  thousands  are  in- 
duced to  walk  in  the  way  to  death 
who,  hut  for  that  distillery,  store, 
or  tavern,  might  have  walked  in  the 
way  to  heaven.  Is  this  then  '  work- 
ing that  WHICH  IS  GOOD  V  Would 
Paul  have  done  if?  Would  Jesus 
doit"?  Strange,  that  by  a  professing 
Christian  it  was  ever  done  !  See  a 
striking  instance  of  the  way  in  which 
the  Ephesian  Christians  acted  when 
they  were  first  converted,  in  the 
Acts  of  the  Apostles,  ch.  xix.  19. 
Com  p.  Notes  on  that  place.  (4.)  The 
main  business  of  a  Christian  is  not 
to  make  money,  and  to  become  rich. 
ft  is  that  he  may  have  the  means  of 


29  Let  *  no  corrupt  commimi- 
cation  proceed  out  of  your  mouth, 
but  that  which  is  good  '  to  the  use 

a  Co.  4.  6.  »  or,  to  edify  profitably. 


benefiting  others.  Beyond  what  he 
needs  for  himself,  his  poor,  and  sick, 
and  aged,  and  afflicted  brother  and 
friend  has  a  claim  on  his  earnings — 
and  they  should  be  liberally  bestow- 
ed. (5.)  We  should  labour  in  order 
that  we  may  have  the  means  of 
doing  good  to  others.  It  should  be 
just  as  much  a  matter  of  plan  and 
purpose  to  do  this,  as  it  is  to  labour 
in  order  to  buy  a  coat,  or  to  build  a 
house,  or  to  live  comfortably,  or  to 
have  the  means  of  a  decent  burial. 
Yet  how  few  are  those  who  have 
any  such  end  in  view,  or  who  pursue 
their  daily  toil  definitely,  that  they 
may  have  something  to  give  away  ! 
The  world  will  be  soon  converted 
when  all  Christians  make  that  the 
purpose  of  life.  See  Notes  on  Rom. 
xii.  11. 

29.  Let  no  corrupt  communica 
iion  'proceed.  See  Notes  on  1  Cor. 
XV.  33.  The  word  rendered  corrupt 
(craTtpof)  means  bad,  decayed,  rotten, 
and  is  applied  to  putrid  vegetable  or 
animal  substances.  Then  it  is  ap- 
plied to  a  tree  that  is  of  a  useless 
character,  that  produces  no  good 
fruit.  Matt.  vii.  17.  Then  it  is 
used  in  a  moral  sense,  as  our  word 
'  corrupt'  is,  to  denote  that  which  is 
depraved,  evil,  contaminating,  and 
may  denote  here  any  thing  that  is 
obscene,  offensive,  or  that  tends  to 
corrupt  others.  The  importance  of 
this  admonition  will  be  appreciated 
when  it  is  remembered,  (1.)  that 
such  obscene  and  filthy  conversation 
prevailed  everywhere,  and  does  still 
among  the  heathen.  So  general  is 
this,  that  at  almost  every  missionary 
station  it  has  been  found  that  the 
common  conversation  is  so  corrupt 
and  defiling,  that  missionaries  have 
felt  it  necessary  to  Bend  tlieir  chil- 


104  •  EPHESIANS.  [A.  D.  64 

of  edifying,  that  it  may  minister       30  And  grieve  "  not  the  holy 
«^««  „«t«  fV.^  \^«o^«,.o  Spirit  of  God,  whereby  ye   are 

a  Is.  63.  10. 


ux    cuii^iiig,    kuak    iL    Ilia 

grace  unto  the  hearers. 


dren  home  to  be  educated,  in  order 
to  secure  them  from  the  contami- 
nating influence  of  those  around 
them.  (2.)  Those  who  have  had 
the  misfortune  to  be  famihar  with 
the  common  conversation  of  the 
lower  classes  in  any  community,  and 
especially  with  the  conversation  of 
young  men,  will  see  the  importance 
of  this  admonition.  Scarcely  any 
thing  can  be  conceived  more  corrupt 
or  corrupting,  than  that  which  often 
prevails  among  young  men — and 
even  young  men  in  the  academies 
and  colleges  of  this  land.  (3.)  Its 
importance  will  be  seen  from  the  in- 
fluence of  such  corrupt  communica- 
tions. "  The  passage  of  an  impure 
thought  through  the  mind  leaves 
pollution  behind  it ;"  the  expression 
of  such  a  thought  deepens  the  pollu- 
tion on  the  soul,  and  corrupts  others. 
It  is  like  retaining  an  offensive  car- 
case above  ground,  to  pollute  the  air, 
and  to  diffuse  pestilence  and  death, 
which  should  at  once  be  buried  out 
of  sight.  A  Christian  should  be 
PURE  in  his  conversation.  His  Mas- 
ter was  pure.  His  God  is  pure.  The 
heaven  to  which  he  goes  is  pure. 
The  religion  which  he  professes  is 
pure.  Never  should  he  indulge 
himself  in  an  obscene  allusion ;  never 
should  he  retail  anecdotes  of  an  ob- 
scene character,  or  smile  when  they 
are  retailed  by  others.  Never  should 
he  indulge  in  a  jest  having  a  double 
meaning ;  never  should  he  listen  to 
a  song  of  this  character.  If  those 
with  whom  he  associates  have  not 
sufficient  respect  for  themselves  and 
him  to  abstain  from  such  corrupt  and 
corrupting  allusions,  he  should  at 
once  leave  them.  ^  But  that  which 
is  good  to  the  use  of  edifying. 
Marg.,  to  edify  profitably.  Greek, 
'  to  useful  edification ;'  that  is,  adapt- 
ed to  instruct,  counsel,  and  comfort 


others ;  to  promote  their  intelligence 
and  purity.  Speech  is  an  invalua- 
ble gift ;  a  blessing  of  inestimable 
worth.  We  may  so  speak  as  always 
to  do  good  to  others.  We  may  give 
them  some  information  which  they 
have  not ;  impart  some  consolation 
which  they  need  ;  elicit  some  truth 
by  friendly  discussion  which  we  did 
not  know  before,  or  recall  by  friendly 
admonition  those  who  are  in  danger 
of  going  astray.  He  who  talks  for 
the  mere  sake  of  talking  wQl  say 
many  foolish  things ;  he  whose  great 
aim  in  life  is  to  benefit  others,  will 
not  be  likely  to  say  that  which  he 
will  have  occasion  to  regret.  Comp. 
Matt.  xii.  36.  Eccl.  v.  2.  Prov.  x. 
39.     James  i.  19. 

30.  And  grieve  not  the  holy  Spirit 
of  God.  This  is  addressed  to  Chris- 
tians, and  it  proves  that  it  is  possible 
for  them  to  grieve  the  Holy  Spirit. 
The  word  here  used  —  ^jvyticfe  — 
means  properly  to  afflict  with  sor- 
row ;  to  make  sad  or  sorrowful.  It 
is  rendered  to  make  sorry,  or  sor- 
rowful. Matt.  xiv.  9 ;  xvii.  2i3 ;  xviii. 
31;  xix.  22;  xxvi.  22.  37.  Mark 
xiv.  19.  John  xvi.  20.  2  Cor.  ii.  2; 
vi.  10;  vii.  8,  9.  11.  1  Thess.  iv.  13. 
It  is  rendered  grieved,  Mark  x.  22. 
John  xxi.  17.  Rom.  xiv.  15.  2  Cor. 
ii.  4,  5.  Eph.  iv.  20 :  and  once,  '  in 
heaviness,''  1  Pet.  i.  6.  The  verb 
does  not  elsewhere  occur  in  the  New 
Testament.  The  common  meaning 
is,  to  treat  others  so  as  to  cause  grief. 
We  are  not  to  suppose  that  the  Holy 
Spirit  literally  endures  grief,  or 
patn,  at  the  conduct  of  men.  The 
language  is  such  as  is  fitted  to  de- 
scribe what  men  endure,  and  is  ap- 
plied to  him  to  denote  that  kind  of 
conduct  which  is  fitted  to  cause 
grief;  and  the  meaning  here  is,  '  do 
not  pursue  such  a  course  as  is  fitted^ 
in  its  own  nature,  to  pain  the  bene- 


A.D.641 

sealed  »  unto  the  day  of  redemp- 
tion. 

31   Let    all    bitterness,  *    and 
wrath,  and  anger,  and  clamour, 

ac.l.  13, 14.  6Co.  3.  8. 


CHAPTER  IV.  105 

and  "  evil-speaking,  be  put  away 
from  you,  with  all  malice  : 

32  And  be  ye  kind  one  to  an- 
other,  tender-hearted,  forgiving  ** 

c  Ti.  3.  2.  d  Mar.  11.  25,  26. 


volent  heart  of  a  lioly  being.  Do 
not  act  towards  the  Holy  Spirit  in  a 
manner  which  would  produce  pain 
in  the  bosom  of  a  friend  who  loves 
you.  There  is  a  course  of  conduct 
which  will  drive  that  Spirit  from  the 
mind  as  if  he  were  grieved  and 
pained — as  a  course  of  ingratitude 
and  sin  would  pain  the  heart  of  an 
earthly  friend,  and  cause  him  to 
leave  you.'  If  asked  what  that  con- 
duct is,  we  may  reply,  (1.)  Open 
and  gross  sms.  They  are  particular- 
ly referred  to  here ;  and  the  meaning 
of  Paul  is,  that  theft,  falsehood,  an- 
ger, and  kindred  vices,  would  grieve 
the  Holy  Spirit,  and  cause  him  to 
depart.  (2.)  Anger,  in  all  its  forms. 
Nothing  is  more  fitted  to  drive  away 
all  serious  and  tender  impressions 
from  the  mind,  than  the  indulgence 
of  anger.  (3.)  Licentious  thoughts 
and  desires.  The  Spirit  of  God  is 
pure,  and  he  dwells  not  in  a  soul 
that  is  filled  with  corrupt  imaginings. 
(4.)  Ingratitude.  We  feel  ingrati- 
tude more  than  almost  anything 
else;  and  why  should  we  suppose 
that  the  Holy  Spirit  would  not  feel 
it  also]  (4.)  Neglect.  The  Spirit 
of  God  IS  grieved  by  that.  Often  he 
prompts  us  to  pray ;  he  disposes  the 
mind  to  seriousness^  to  the  perusal 
of  tlie  Bible,  to  tenderness  and  pe- 
nitence. We  neglect  those  favoured 
moments  of  our  piety,  and  lose  those 
happy  seasons  for  becoming  like 
God.  (5.)  Resistance.  Christians 
often  resist  the  Holy  Ghost.  He 
would  lead  them  to  be  dead  to  the 
world  ;  yet  they  drive  on  their  plans 
of  gain.  He  would  teach  them  the 
folly  of  fashion  and  vanity  ;  yet  they 
deck  themselves  in  the  gayest  ap- 
parel.    He  would  keep  them  from 


the  splendid  party,  the  theatre, 
and  the  ball-room ;  yet  they  ^  go 
there.  All  that  is  needful  for  a 
Christian  to  do  in  order  to  be  emi- 
nent in  piety,  is  to  yield  to  the  gen- 
tle influences  which  would  draw  him 
to  prayer  and  to  heaven.  %  Where- 
by  ye  are  sealed.  See  Notes  on 
2  Cor.  i.  22.  ^  Unto  the  day  of  re- 
demption.    See  Notes  on  ch.  i.  14. 

31.  Let  all  bitterness.  See  Notes 
on  ver.  2  of  this  chapter.  *[  And 
wrath.  The  word  here  does  not  dif- 
fer essentially  from  anger.  %  Anger. 
See  Note  on  ver.  26.  All  cherished, 
unreasonable  anger.  ^And  clamour. 
Noise,  disorder,  high  words ;  such  as 
men  use  in  a  brawl,  or  when  they 
are  excited.  Christians  are  to  be 
calm  and  serious.  Harsh  conten- 
tions and  strifes ;  hoarse  brawls  and 
tumults,  are  to  be  unknown  among 
them.  ^  And  evil-speaking.  Slan- 
der, backbiting,  angry  expressions, 
tale-bearing,  reproaches,  &c.  ^  With 
all  malice.  Rather,  'with  all  eviV 
— xaxia.  Every  kind  and  sort  of 
evil  is  to  be  put  away,  and  you  are 
to  manifest  only  that  which  is  good. 

32.  And  be  ye  kind  one  to  another. 
Benignant,  mild,  courteous,  polite — 
XprjGTfoL  1  Pet,  iii.  8.  Christianity 
produces  true  courteousness,  or  po- 
liteness. It  does  not  make  one 
rough,  crabbed,  sour;  nor  does  it 
dispose  its  followers  to  violate  the 
proper  rules  of  social  intercourse. 
The  secret  of  true  politeness  is  be- 
nevolence, or  a  desire  to  make  others 
happy;  and  a  Christian  should  be 
the  most  polite  of  men.  There  is 
no  religion  in  a  sour,  misanthropic 
temper ;  none  in  rudeness,  stiffness, 
and  repulsiveness ;  none  in  vio- 
lating the  rules  of  good-breeding. 


106  EPHESIANS.  lA.  D.  64 

one    another,  even  as   God  for  Christ's  sake  hath^forgiven  you. 


There  is  a  hollow-hearted  politeness, 
indeed,  which  the  Christian  is  not  to 
aim  at  or  copy.  His  politeness  is  to 
be  based  on  kindness.  Col.  iii.  12. 
His  courtesy  is  to  be  the  result  of 
love,  good-will,  and  a  desire  of  the 
happiness  of  all  others;  and  this  will 
prompt  to  the  kind  of  conduct  that 
will  render  his  intercourse  with 
others  agreeable  and  profitable. — 
%  Tender-hearted.  Having  a  heart 
disposed  to  pity  and  compassion,  and 
especially  disposed  to  show  kindness 
to  the  faults  of  erring  brethren ;  for 
so  the  comiection  demands.  ^  For- 
giving one  another.  See  Notes  on 
Matt.  vi.  12.  IF  As  God  for  Christ's 
sake  hath  forgiven  you.  As  God, 
on  account  of  what  Christ  has  suf- 
fered and  done,  has  pardoned  you. 
He  has  done  it,  (1.)  freely — without 
merit  on  our  part — when  we  were 
confessedly  in  the  wrong.  (2.)  Fully; 
he  has  forgiven  every  offence.  (3.) 
Liberally  i  he  has  forgiven  many 
offences,  for  our  sins  have  been  in- 
numerable. This  is  to  be  the  rule 
which  we  are  to  observe  in  forgiving 
others.  We  are  to  do  \t  freely,  fully ^ 
liberally.  The  forgiveness  is  to  be 
entire,  cordial,  constant.  We  are 
not  to  rake  up  old  offences,  and 
charge  them  again  upon  them ;  we 
are  to  treat  them  as  though  they  had 
not  offended,  for  so  God  treats  us. 
Learn,  (1.)  That  the  forgiveness  of 
an  offending  brother  is  a  duty  which 
we  are  not  at  liberty  to  neglect. 
(2.)  The  peace  and  happiness  of  the 
church  depend  on  it.  All  are  liable 
to  offend  their  brethren,  as  all  are 
liable  to  offend  God;  all  need  for- 
giveness of  one  another,  as  we  all 
need  it  of  God.  (3.)  There  is  no 
danger  of  carrying  it  too  far.  Let 
the  rule  be  observed — '  As  God  has 
forgiven  you,  so  do  you  forgive 
others.'  Let  a  man  recollect  his 
own  sins  and  follies;  let  him  look 
over  his  life,  and  see  how  oflen  he 


has  offended  God ;  let  him  remember 
that  all  has  been  forgiven ;  and  then, 
fresh  with  this  feeling,  let  him  go 
and  meet  an  offending  brother,  and 
say,  '  My  brother,  I  forgive  you.  I 
do  it  frankly,  fully,  wholly.  So 
Christ  has  forgiven  me  ;  so  I  forgive 
you.  The  offence  shall  be  no  more  re- 
membered. It  shall  not  be  referred  to 
in  our  intercourse  to  harrow  up  your 
feelings;  it  shall  not  diminish  my 
love  for  you;  it  shall  not  prevent 
my  uniting  with  you  in  doing  good. 
Christ  treats  me,  a  poor  smner,  as  a 
friend ;  and  so  I  will  treat  you.' 

CHAPTER  V. 

ANALYSIS  OF  THE  CHAPTER. 

'  This  chapter  is  a  continuation  of 
the  practical  exhortations  com- 
menced in  ch.  iv.  It  comprises  the 
following  points,  or  subjects : 

1.  The  exhortation  to  be  followers 
of  God,  and  to  walk  in  love.  Vs. 
1,2. 

2.  The  duty  of  avoiding  the  im 
pure  practices  of  the  surrounding 
heathen,  and  of  wholly  breaking  off 
from  the  vices  in  which  even  they 
themselves  had  indulged,  before 
their  conversion  to  Christianity. 
Vs.  3—17. 

3.  The  apostle  cautions  them  parti- 
cularly against  the  use  of  wine,  and 
the  revelry  which  attends  its  use,  and 
exhorts  them  rather  to  engage  in  the 
exercises  to  which  the  Holy  Spirit 
would  prompt  them,  and  to  the  ser- 
vices of  praise  and  thanksgiving. 
Vs.  1&-20. 

4.  He  exhorts  them  to  mutual 
subjection ;  and  particularly  enjoins 
on  wives  the  duty  of  being  subject 
to  their  husbands.     Vs.  21 — 24. 

5.  The  chapter  closes  with  a 
statement  of  the  duty  of  husbands 
to  love  their  wives,  illustrated  by 
that  which  Christ  showed  for  the 

,  church.     Vs.  25—33. 


A.  D.  64.] 


CHAPTER  V. 


107 


B 


CHAPTER  V. 

E  ye  therefore  followers  of 
God,  as  dear  children ; 


1.  Be  ye  therefore  followers  of 
God,  Gr.,  'Be  imitators — (juiivjTfcd 
-of  God.'  The  idea  is  not  that  they 

were  to  be  the  friends  of  God,  or 
numbered  among  his  followers,  but 
that  they  were  to  imitate  him  in  the 
particular  thing  under  consideration. 
Tlie  word  '  therefore' — ow — con- 
nects this  with  the  previous  chapter, 
where  he  had  been  exhorting  them 
to  kindness,  and  to  a  spirit  of  for- 
giveness, and  he  here  entreats  them 
to  imitate  God,  who  was  always  kind 
and  ready  to  forgive.  Comp.  Matt. 
V.  44 — 47.  As  he  forgives  us  (ch.  iv. 
32),  we  should  be  ready  to  forgive 
others;  as  he  has  borne  with  onr 
faults,  we  should  bear  with  theirs ; 
as  he  is  ever  ready  to  hear  our  cry 
when  we  ask  for  mercy,  we  should 
be  ready  to  hear  others  when  they 
desire  to  be  forgiven ;  and  as  he  is 
never  weary  with  doing  us  good,  we 
should  never  be  weary  in  benefiting 
them.  IF  As  dear  children.  The 
meaning  is,  '  as  those  children  which 
are  beloved  follow  the  example  of 
a  father,  so  we,  who  are  beloved  of 
God,  should  follow  his  example.' 
What  a  simple  rule  this  is !  And 
how  much  contention  and  strife 
would  be  avoided  if  it  were  follow- 
ed! If  every  Christian  who  is 
angry,  unforgiving,  and  unkind, 
would  just  ask  himself  the  question, 
*  How  does  God  treat  me  V  it  would 
save  all  the  trouble  and  heart-burn- 
ing which  ever  exists  in  the  church. 

2.  And  walk  in  love.  That  is, 
let  your  lives  be  characterized  by 
love;  let  that  be  evinced  in  all  your 
deportment  and  conversation.  See 
Notes  on  John  xiii.  34.  1[  As  Christ 
also  hath  loved  us.  We  are  to 
evince  the  same  love  for  one  anotlier 
which  he  has  done  for  us.  He 
showed  his  love  by  giving  himself 


2  And  walk  in  love, «  as  Christ 
also  hath  loved  us,  and  hath  given 
himself  for  us,  an  offering  and  a 

a  Jno.  13.  34. 


to  die  for  us,  and  we  should  evince 
similar  love  to  one  another.  1  John 
iii.  16.  ^  And  hath  given  himself 
for  us.  This  is  evidently  added  by 
the  apostle  to  show  what  he  meant 
by  saying  that  Christ  loved  us,  and 
what  we  ought  to  do  to  evince  our 
love  for  each  other.  The  strength 
of  his  love  was  so  great  that  he  was 
willing  to  give  himself  up  to  death 
on  our  account;  our  love  for  our 
brethren  should  be  such  that  we 
would  be  willing  to  do  the  same 
thing  for  them.  1  John  iii.  16. 
%  An  offering.  The  word  here  used 
— rtpocr^opa — means  properly  that 
which  is  offered  to  God — hi  any 
way,  or  whatever  it  may  be.  It  is, 
however,  in  the  Scriptures,  common- 
ly used  to  denote  an  offering  without 
blood — a  thank-offering — and  thus 
is  distinguished  from  a  sacrifice  or  a 
bloody  oblation.  The  word  occurs 
only  in  Acts  xxi.  26 ;  xxiv.  17.  Rom. 
XV.  16.  Eph.  V.  2.  Heb.  x.  5.  8. 
10.  14.  18.  It  means  here  that  he 
regarded  himself  as  an  offering  to 
God.  %  And  a  sacrifice,  ^vacav. 
Christ  is  here  expressly  called  a 
Sacrifice — the  usual  word  in  the 
Scriptures  to  denote  a  proper  sacri- 
fice. A  sacrifice  was  an  offering 
made  to  God  by  killing  an  animal 
and  burning  it  on  an  altar,  designed 
to  make  atonement  for  sin.  It  al- 
ways implied  the  killing  of  the  ani- 
mal as  an  acknowledgment  of  the 
sinner  that  he  deserved  to  die.  It 
was  the  giving  up  of  Zi/e,  which 
was  supposed  to  reside  in  the  blood 
(see  Notes  on  Rom.  iii.  25),  and 
hence  it  was  necessary  that  blood 
should  be  shed.  Christ  was  such  a 
sacrifice;  and  his  love  was  shown 
in  his  being  willing  tliat  his  blood 
should  be  shed  to  save  men.  ^  For  a 
sweet-smelling  savour.    See  Notes 


108 

sacrifice  to   God 
smelling  savour. 


EPHESIANS. 


[A.  D.  64. 


for  a  "  sweet- 


a  Le.  1.  9. 


on  2  Cor.  ii.  15,  where  the  word 
savour  is  explained.  The  meaning 
here  is,  that  the  offering  which 
Christ  made  of  himself  to  God,  was 
like  the  grateful  and  pleasant  smell 
of  incense,  that  is,  it  was  acceptable 
to  him.  It  was  an  exhibition  of 
benevolence  with  which  he  was 
pleased,  and  it  gave  him  the  oppor- 
tunity of  evincing  his  own  benevo- 
lence in  tlie  salvation  of  men.  The 
meaning  of  this  in  the  connection 
here  is,  that  the  offering  which 
Christ  made  was  one  of  love.  So, 
says  Paul,  do  you  love  one  another. 
Christ  sacrificed  himself  by  love, 
and  that  sacrifice  was  acceptable  to 
God.  So  do  you  show  love  one  to 
another.  Sacrifice  every  thing  which 
opposes  it,  and  it  will  be  acceptable 
to  God.  He  will  approve  all  which 
is  designed  to  promote  love,  as  he 
approved  the  sacrifice  which  was 
made,  under  the  influence  of  love, 
by  his  Son. 

3.  But  fornication.  A  common 
vice  among  the  heathen  then  as 
it  is  now,  and  one  into  which  they 
were  in  special  danger  of  falling. 
See  Notes  on  Rom.  i.  29.  1  Cor.  vi. 
18.  ^  And  all  uncleanness.  Impu- 
rity of  life.  See  Notes  on  Rom.  i.  24. 
Comp.  Rom.  yi.  19.  Gal.  v.  19.  Eph. 
iv.  19.  Col.  iii.  5.  *[[  Or  covetousness. 
The  connection  in  which  this  word 
is  found  is  remarkable.  It  is  asso- 
ciated with  the  lowest  and  most  de- 
basing vices,  and  this,  as  well  as 
those  vices,  was  not  once  to  be 
named  among  them.  What  was 
Paul's  estimate  then  of  covetousness] 
He  considered  it  as  an  odious  and 
abominable  vice;  a  vice  to  be  re- 
garded in  the  same  light  as  the 
most  gross  sin,  and  as  wholly  to  be 
abhorred  by  all  who  bore  the  Chris- 
tian name.  See  ver.  5.  The  co- 
vetous man,  accordmg  to  Paul,  is  to 


3  But  fornication,  *  and  all  un- 
cleanness, or  covetousness,  let  it 

b  1  Co.  G.  18.    1  Th.  4.  3. 


be  ranked  with  the  sensual,  and  with 
idolaters  (ver.  5),  and  with  those  who 
are  entirely  excluded  from  the  king- 
dom of  God.  Is  this  the  estimate 
in  which  the  vice  is  held  now  ]  Is  it 
the  view  which  professing  Chris- 
tians take  of  it]  Do  we  not  feel 
that  there  is  a  great  difference  be- 
tween a  covetous  man  and  a  man 
of  impure  and  licentious  life  ]  Why 
is  this  ]  Because,  (1.)  it  is  so  com- 
mon ;  (2.)  because  it  is  found  among 
those  who  make  pretensions  to  re- 
finement and  even  religion ;  (3.)  be- 
cause it  is  not  so  easy  to  define  what 
is  covetousness,  as  it  is  to  define  im- 
purity of  life ;  and  (4.)  because  the 
public  conscience  is  seared,  and  the 
mind  blinded  to  the  low  and  grovel- 
ling character  of  the  sm.  Yet  is 
not  the  view  of  Paul  the  right  viewl 
Who  is  a  covetous  man  ]  A  man 
who,  in  the  pursuit  of  gold,  neglects 
his  soul,  his  intellect,  and  his  heart. 
A  man  who,  in  this  insatiable  pur- 
suit, is  regardless  of  justice,  truth, 
charity,  faith,  prayer,  peace,  comfort, 
usefulness,  conscience;  and  who  shall 
say  that  there  is  any  vice  more  de- 
basing or  degrading  than  this  ]  The 
time  may  come,  therefore,  when  the 
covetous  man  will  be  regarded  as 
deserving  the  same  rank  in  the  pub- 
lic estimation  with  the  most  vicious, 
and  when  to  covet  will  be  consider^ 
ed  as  much  opposed  to  the  spirit  of 
the  gospel  as  any  of  the  vices  here 
named.  When  that  time  shall  come, 
the  world's  conversion  will  probably 
be  not  a  distant  event.  ^  Let  it  not  be 
once  named  among  you.  That  is 
let  it  not  exist ;  let  there  be  no  oc 
casion  for  mentioning  such  a  thing 
among  you ;  let  it  be  wholly  un- 
known. This  cannot  mean  that  il 
is  wrong  to  mention  these  vices  foi 
the  purpose  of  rebuking  them,  oi 
cautioning  those  in  danger  of  com 


A.  D.  64.]  CHAPTER  V. 

not  be  once  named  "  among  you, 
as  becometh  saints ; 

a  c.  5.  12. 


109 


4  Neither  filthiness,  nor  foolish 
talking,  nor  jesting,  which  * 

b  Ro,  1.  28. 


are 


mitting  them — for  Paul  himself  in 
this  manner  mentions  them  here, 
and  frequently  elsewhere — ^but  that 
they  should  not  exist  among  them. 
•|f  As  becometh  saints.  As  befits  the 
character  of  Christians,  who  are  re- 
garded as  holy.  Literally,  '  as  be- 
cometh holy  ones'' — dptotj. 

4.  Neither  filthiness.     That,  is, 
obscene,  or  indecent  conversation. 
Literally,  that  which  is  shameful,  or 
^deformed — alaxpoiffji.  The  word  does 
not  elsewhere  occur  in  the  New 
Testament.     ^  Nor  foolish  talking. 
This  word — fioipo^joyia — does  not  oc- 
cur elsewhere  in  the  New  Testa- 
ment.    It  means  that  kind  of  talk 
which  is  insipid,  senseless,  stupid, 
foolish;  which  is  not  fitted  to  in- 
struct, edify,  profit — ^the  idle   chit- 
chat which   is  so  common  in  the 
world.    The  meaning  is,  that  Chris- 
tians should  aim  to  have  their  con- 
versation sensible,  serious,  sincere — 
remembering  the  words  of  the  Lord 
Jesus,  "that  every  idle  word  that 
men  shall  speak,  they  shall  give  ac- 
count thereof  in  the  day  of  judg- 
ment."    Matt.  xii.  36.     ^  Nor  jest- 
ing.   ivtfiansTda.   This  word  occurs 
also  nowhere  else  in  the  New  Tes- 
tament.    It    properly  means,   that 
which  is  well-turned  (ev — well,  and 
-r-psTtco — to  turn) ;  and  then  that  which 
is  sportive,  refined,  courteous;  and 
then  urbanity,   humour,  wit ;  and 
then  jesting,  levity — which  is  evi- 
dently the  meaning  here.   The  apos- 
tle would  not  forbid  courteousness, 
or  refinement  of  manners  (comp. 
1  Pet,   iii.   8),   and  the  reference, 
therefore,  must  be  to  that  which  is 
light  and  triflmg  in  conversation ;  to 
that  which  is  known  among  us  as 
jesting.     It  may  be  observed,  (L) 
that  courteousness  is  not  forbidden 
in  tlie  Scriptures,  but  is  positively 
required.    1  Pet.  iii.  8.    (2.)  Cheer- 
10 


fulness  is  not  forbidden — for  if  any 
thing  can  make  cheerful,  it  is  the 
hope  of  heaven.     (3.)  Pleasantry 
cannot  be  forbidden.     I  mean  that 
quiet  and  gentle  humour  that  arises 
from  good-nature,  and,  that  makes 
one  good-natured  in  spite  of  himself. 
Such  are  many  of  the  poems  of 
Cowper,  and  many  of  the  essays  of 
Addison  in  the  "  Spectator" — a  be- 
nevolent humour  which  disposes  us 
to  smile,  but  not  to  be  malignant; 
to  be  good-natured,  but  not  to  in- 
spire levity.     But  levity  and  jest- 
ing, though  often  manifested  by  min- 
isters and  other  Christians,  are  as 
inconsistent   with    true  dignity  aa 
with  the  gospel.    Where  were  they 
seen  in  the  conversation  of  tlie  Re- 
deemer ]    Where  in  the  writings  of 
Paul  1   %  Which  are  not  convenient. 
That  is,  which  are  not^^  or  'proper; 
which  do  not  become  the  character 
of  Christians.     Notes,  Rom.  i.  28. 
Christians    should    be    grave    and 
serious — though  cheerful  and  plea- 
sant.    They  should  feel  that  they, 
have  great  interests  at  stake,  and  that 
the  world  has  too.     They  are  re- 
deemed— not  to  make  sport;  pur- 
chased   with     precious    blood — for 
other  purposes  than  to  make  men 
laugh.      They  are  soon  to  be  in 
heaven — and  a  man  who  has  any 
impressive  sense  of  that  will  habitu- 
ally feel  that  he  has  much  else  to  do 
than  to  make  men  laugh.    The  true 
course  of  life   is  midway  between 
moroseness  and  levity ;  sourness  and 
lightness;    harshness    and    jesting. 
Be  benevolent,  kind,  cheerful,  bland, 
courteous,  but  serious.     Be  solemn, 
thoughtful,  deeply  impressed   with 
the  presence  of  God  and  with  eter- 
nal things,  but  pleasant,  affable,  and 
benignant.     Think  not  a  smile  sm- 
ful ;  but  think  not  levity  and  jesting 
harmless.     ^  But  rather  giving  of 


110 


EPHESIANS. 


[A.  I).  64. 


not  convenient ;  but  rather  giving 
of  thanks. 

5  For  this  ye  know,  that  *  no 

a  He.  13. 4.    Re.  22.  15. 


thanks.  Thanks  to  God,  or  praises, 
are  more  becoming  Christians  than 
jesting.  The  idea  here  seems  to 
be,  that  suclj  employment  would  be 
far  more  appropriate  to  the  charac- 
ter of  Christians,  than  idle,  trifling, 
and  indelicate  conversation.  Instead, 
therefore,  of  meeting  together  for 
low  wit  and  jesting;  for  singing 
songs,  and  for  the  vulgar  discourse 
which  often  attends  such  'gather- 
ings' of  friends,  Paul  would  have 
them  come  together  for  the  purpose 
of  praising  God,  and  engaging  in 
his  service.  Men  are  social  in  their 
nature ;  and  if  they  do  not  assemble 
for  good  purposes,  they  will  for  bad 
ones.  It  is  much  more  appropriate 
to  the  character  of  Christians  to 
come  together  to  sing  praises  to 
God,  than  to  sing  songs;  to  pray 
than  to  jest;  to  converse  of  the 
things  of  redemption  than  to  tell 
anecdotes ;  and  to  devote  the  time 
to  a  contemplation  of  the  world  to 
come,  than  to  trifles  and  nonsense. 

5.  For  this  know.  Be  assured  of 
this.  The  object  here  is,  to  deter 
from  indulgence  in  those  vices  by 
the  solemn  assurance  that  no  one 
who  committed  them  could  possibly 
be  saved.  ^  Nor  unclean  person. 
No  one  of  corrupt  and  licentious  life 
can  be  saved.  See  Rev.  xxii.  15. 
•ff  Nor  covetous  man,  who  is  an 
idolater.  That  is,  he  bestows  on 
money  the  affections  due  to  God.  See 
Col.  iii.  5.  To  worship  money  is  as 
real  idolatry  as  to  worship  a  block 
of  stone.  If  this  be  so,  what  an 
idolatrous  world  is  this !  How  many 
idolaters  are  there  in  professedly 
Christian  lands !  How  many,  it  is 
to  be  feared,  in  the  church  itself! 
And  since  every  covetous  man  is 
certainly  to  be  excluded  from  the: 


whoremonger,  nor  unclean  per 
son,  nor  covetous  man,  who  '  is 
an  idolater,  hath  any  inheritance 

b  Co.  3.  5. 


kingdom  of  God,  how  anxious  should 
we  be  to  examine  our  hearts,  and 
to  know  whether  this  sin  may  not 
lie  at  our  door !  *|[  Hath  any  inherit' 
ance,  &c.  Such  an  one  shall  never 
enter  heaven.  This  settles  the  in- 
quiry about  the  final  destiny  of  a 
large  portion  of  the  world ;  and  this 
solemn  sentence  our  conscience  and 
all  our  views  of  heaven  approve.^ 
Let  us  learn  hence,  (1.)  that  heaven 
will  be  pure.  (2.)  That  it  will  be 
a  desirable  place — for  who  would 
wish  to  live  always  with  the  licen- 
tious and  the  impure?  (3.)  It  is 
right  to  reprove  these  vices  and  to 
preach  against  them.  Shall  we  not 
be  allowed  to  preach  against  those 
sins  which  will  certainly  exclude 
men  from  heaven?  (4.)  A  large 
part  of  the  world  is  exposed  to  the 
wrath  of  God.  What  numbers  are 
covetous !  What  multitudes  are  li- 
centious! In  how  many  places  ia 
licentiousness  openly  and  unblush- 
ingly  practised !  In  how  many  more 
places  in  secret !  And  in  how  many 
more  is  the  heart  polluted,  while  the 
external  conduct  is  moral ;  the  soul 
corrupt,  while  the  individual  moves 
in  respectable  society !  (5.)  What 
a  world  of  shame  will  hell  be !  How 
dishonourable  and  disgraceful  to  be 
damned  forever,  and  to  linger  on  in 
eternal  fires,  because  the  man  was 
TOO  POLLUTED  to  be  admitted  into 
pure  society!  Here,  perhaps,  he 
moved  in  fashionable  life,  and  was 
rich,  and  honoured,  and  flattered; 
there  he  will  be  sent  down  to  hell 
because  his  whole  soul  was  corrupt, 
and  because  God  would  not  suffer 
heaven  to  be  contaminated  by  hia 
presence !  (6.)  What  a  doom  awaits 
the  covetous  man  !  He,  like  the  sen- 
sualist, is  to  be  excluded  from  the 


A  D.  64.J  CHAPTER  V. 

in  the  kingdom  of  Christ  and  of 
God. 

6  Let  no  man  deceive  "  you 
with  vain  words :  for  because  of 
these  things  cometh  the  wrath  of 
God  upon  the  children  of  ^  dis- 
obedience. 

a  Je.  29.  8,  9.  »  or,  unbelief. 


kingdom  of  God.  And  what  is  to 
be  his  doom  ]  Will  he  have  a  place 
apart  from  the  common  damned — a 
golden  palace  and  a  bed  of  down  in 
hell  1  No.  It  will  be  no  small  part 
of  his  aggravation  that  he  will  be 
doomed  to  spend  an  eternity  with 
those  in  comparison  with  whom  on 
earth,  perhaps,  he  thought  himself 
to  be  pure  as  an  angel  of  light.  (7.) 
With  this  multitude  of  the  licentious 
and  the  covetous,  will  sink  to  hell 
all  who  are  not  renewed  and  sanc- 
tified. What  a  prospect  for  the  gay, 
the  fashionable,  the  moral,  the  amia- 
ble, and  the  lovely,  who  have  no  re- 
ligion !  For  all  the  impenitent  and 
the  unbelieving,  there  is  but  one 
home  in  eternity.  Hell  is  less  terri- 
ble from  its  penal  fires  and  its  smoke 
of  torment,  than  from  its  being  made 
up  of  the  profane,  the  sensual,  and 
the  vile ;  and  its  supremest  horrors 
arise  from  its  being  the  place  where 
shall  be  gathered  all  the  corrupt  and 
unholy  dwellers  in  a  fallen  world ; 
all  who  are  so  impure  that  they 
cannot  be  sCdmitted  into  heaven. 
Why  then  will  the  refined,  the 
moral,  and  the  amiable  not  be  per- 
suaded to  seek  the  society  of  a  pure 
neaven  ]  to  be  prepared  for  the  world 
tvhere  holy  beings  dwell  ] 

6.  Let  no  man  deceive  you.  Let 
no  one  by  artful  pleas  persuade  you 
that  there  will  be  no  danger  from 
practising  these  vices.  We  may 
suppose  that  they  would  be  under 
strong  temptations  to  mingle  in  the 
gay  and  festive  scenes  wher-e  these 
vices  were  not  frowned  on,  or  where 
they  were  practised;  or  that  they 


111 


7  Be  not  ye  therefore  partakers 
with  them. 

8  For  *  ye  were  sometimes 
darkness,  but  now  are  ye  light " 
in  the  Lord :  walk  as  children  «* 
of  light ; 

b  c.  2. 11, 12.      c  1  Th.  5.  5.      d  Jno.  12.  36. 


might  be  tempted  to  commit  them 
by  some  of  the  plausible  arguments 
which  were  then  used  for  their  in- 
dulgence. Many  of  their  friends 
may  have  been  in  these  circles ;  and 
they  would  endeavour  to  convince 
them  that  such  were  the  customs 
which  had  been  long  practised,  and 
that  there  could  be  no  harm  still  in 
their  indulgence.  Not  a  few  phi- 
losophers endeavoured,  as  is  well 
known,  to  defend  some  of  these  prac- 
tices, and  even  practised  them  them- 
selves. See  Notes  on  Rom.  i.  It 
required,  therefore,  all  the  authority 
of  an  apostle  to  convince  them, 
that  however  plausible  were  the 
arguments  in  defence  of  them,  they 
certainly  exposed  those  who  prac- 
tised them  to  the  wrath  of  God. 
IF  For  because  of  these  things  com- 
eth the  wrath  of  God.  See  Notes 
on  Rom.  i.  18 ;  ii.  8,  9.  ^  Upon  the 
children  of  disobedience.  See  Notes 
on  Matt.  i.  1.     Rom.  ii.  8. 

7.  Be  not  ye  therefore  partakers 
with  them.  Since  these  things  dis- 
please God  and  expose  to  his  wrath, 
avoid  them. 

8.  For  ye  were  sometimes  dark- 
ness. See  Notes  on  ch.  ii.  II,  12. 
1  Cor.  vi.  11.  The  meaning  here  is, 
that  they  were  themselves  formerly 
sunk  in  the  same  ignorance,  and 
practised  the  same  abominations. 
•f  But  now  are  ye  light  in  the  Lord. 
Light  is  the  emblem  of  happiness, 
knowledge,  holiness.  The  meaning 
is,  that  they  had  been  enlightened 
by  the  Lord  to  see  the  evil  of  these 
practices,  and  that  they  ought,  there- 
fore, to  forsake  them.     ^  Walk  as 


112 


EPHESIANS. 


[A.  D.  64. 


9  (For  the  fruit  «  of  the  Spirit 
is  in  all  goodness  and  righteous- 
ness and  truth;) 

10  Proving  *  what  is  accepta- 
ble unto  the  Lord. 


a  Ga.  5.  22,  &c. 


h  Ro.  12.  2. 


children  of  light.  See  Notes  on 
Matt.  i.  1,  on  the  use  of  the  word 
son,  or  children.  The  meaning  here 
is,  that  they  should  live  as  became 
those  who  had  been  enlightened  to 
see  the  evil  of  sin,  and  the  beauty 
of  virtue  and  religion.  Comp.  John 
xii.  36,  where  the  same  phrase  oc- 
curs. 

9.  For  the  fruit  of  the  Spirit. 
That  is,  since  the  Holy  Spirit  through 
the  gospel  produces  goodness,  right- 
eousness, and  truth,  see  that  you  ex- 
hibit these  in  your  lives,  and  thus 
show  that  you  are  the  children  of 
light.  On  the  fruits  of  the  Spirit, 
see  Notes  on  Gal.  v.  22,  23.  ^  Is 
in  all  goodness.  Is  seen  in  produc- 
ing all  kinds  of  goodness.  He  who 
is  not  good  is  not  a  Christian. 

10.  Proving  what  is  acceptable 
unto  the  Lord.  That  is,  '  Walk  as 
children  of  light  (ver.  8),  thus  show- 
ing what  is  acceptable  to  the  Lord.' 
Rosenmiiller  supposes  that  the  par- 
ticiple is  used  here  instead  of  the 
imperative.  The  meaning  is,  that 
by  so  living  you  will  make  a  fair 
trial  of  what  is  acceptable  to  the 
Lord.  The  result  on  your  happiness 
in  this  life  and  the  next,  will  be  such 
as  to  show  that  such  a  course  is  pleas- 
ing in  his  sight.  Dr.  Chandler,  how- 
ever, renders  it  as  meaning  that  by 
this  course  they  would  show  that 
they  discerned  and  approved  of  what 
was  acceptable  to  the  Lord.  See 
Notes  on  Rom.  xii.  2,  where  a  simi- 
lar form  of  expression  occurs. 

11.  And  have  no  fellowship.  See 
the  sentiment  here  expressed  fully 
explained  in  the  Notes  on  2  Cor.  vi. 
14 — 18.     ^  The  unfruitful  works. 


11  And  have  *=  no  fellowship 
with  the  unfruitful  works  of  dark- 
ness, but  rather  reprove  ^them. 

12  For  it  is  a  shame  even  to 
speak  of  those  things  which  are 
done  of  them  in  secret. 

clCo.  5.  9, 11.  dlTi.  5.20. 


The  deeds  of  darkness  that  produce 
no  benefit  to  the  body  or  the  soul. 
The  word  unfruitful  is  here  used  in 
contrast  with  the  '  fruit  of  the  Spirit,' 
ver.  9.  %  But  rather  reprove  them. 
By  your  life,  your  conversation,  and 
all  your  influence.  This  is  the  busi- 
ness of  Christians.  Their  lives 
should  be  a  standing  rebuke  of  a  sin- 
ful world,  and  they  should  be  ever 
ready  to  express  their  disapprobation 
of  its  wickedness  in  every  form. 

12.  For  it  is  a  shame  even  to  speak 
&LC.  Comp.  Notes,  Rom.  i.  24—32 
It  is  still  a  shame  to  speak  of  th' . 
practices  of  the  heathen.  Mission- 
aries tell  us  that  they  cannot  de- 
scribe the  images  on  the  car  of  Jug- 
gernaut, or  tell  us  what  is  done  in 
the  idol  temples.  All  over  the  world 
the  same  thing  is  true.  The  cheek 
of  modesty  and  virtue  would  be  suf- 
fused with  shame  at  the  very  men- 
tion of  what  is  done  by  the  worship- 
pers of  idols ;  and  the  same  is  true 
of  what  is  done  by  multitudes  in 
Christian  lands,  who  are  not  wor- 
shippers of  idols.  Their  deeds  can- 
not be  described  in  the  circles  of  the 
refined  and  the  delicate ;  they  can- 
not be  told  in  the  presence  of  mo- 
thers and  sisters.  Is  there  not  em-- 
phasis  here  in  the  words  '  even  to 
SPEAK  of  these  things'?'  If  the  apos- 
tle would  not  allow  them  to  jiame 
those  things,  or  to  speak  of  tliem,  is  it 
wise  or  safe  for  Christians  now  to  be 
familiar  with  the  accounts  of  those 
practices  of  pollution,  and  for  minis- 
ters to  portray  them  in  the  pulpit, 
and  for  the  friends  of  '  moral  reform' 
to  describe  them  before  the  world  1 
The  very  naming  of  those  abomi- 


A.  D.  64.] 


CHAPTER  V. 


113 


13  But  all  things  that  are  ^  re- 
proved are  made  manifest "  by  the 


»  or,  discovered. 


a  Jno.  3.  20,  21. 


nations  often  produces  improper  as- 
sociations in  the  mind ;  the  descrip- 
tion creates  polluting  images  before 
the  imagination;  the  exhibition  of 
pictures,  even  for  the  purpose  of 
condemning  them,  defiles  the  soul. 
There  are  some  vices  which,  from 
the  corruptions  of  the  human  heart, 
cannot  be  safely  described,  and  it  is 
to  be  feared  that,  under  the  plea  of 
faithfulness,  many  have  done  evil  by 
exciting  improper  feelings,  where 
they  should  have  only  alluded  to  the 
crime,  and  then  spoken  in  thunder. 
Paul  did  not  describe  these  vices,  he 
denounced  them;  he  did  not  dwell 
upon  them  long  enough  for  the  ima- 
gination to  find  emplojTiient,  and  to 
corrupt  the  soul.  He  mentioned  the 
vice  —  and  then  he  mentioned  the 
wrath  of  God ;  he  alluded  to  the  sm, 
and  then  he  spoke  of  the  exclusion 
from  heaven.  Comp.  Notes  on  1 
Cor.  vi.  18.  y[  Which  are  done  of 
them  in  secret.  Many  have  supposed 
that  there  is  an  allusion  here  to  the 
"  mysteries'''  which  were  celebrated 
in  Greece,  usually  at  night,  and  far 
from  the  public  eye.  Many  of  these 
were  indeed  impure  and  abomina- 
ble, but  there  is  no  necessity  for 
supposing  that  there  is  such  an  allu- 
sion here.  The  reference  may  be 
to  the  vices  which  were  secretly 
practised  then  as  now ;  the  abomina- 
tions which  flee  from  the  eye  of  day, 
and  which  are  performed  far  from  the 
public  gaze. 

13.  But  all  things  that  are  re- 
proved. Marg.,  discovered.  The 
word  here  used  properly  means 
proved,  demonstrated,  reproved,  or 
convicted  (see  Notes  on  John  xvi. 
8) ;  but  it  seems  here  to  be  used  in 
the  sense  of  disclosed,  or  discovered. 
The  sense  is,  that  its  true  nature  is 
demonstrated  f  that  is,  it  i^  made 
10* 


light :  for  whatsoever  doth  make 
manifest  is  hght. 
14  Wherefore  ^  he  saith,  *  Awake 


!>  or,  it. 


b  U.  60.  1. 


known.  IF  Are  made  manifest  by 
the  light.  The  sense  is,  'light  is 
the  means  of  seeing  what  things  are. 
We  discern  their  form,  nature,  ap- 
pearance, by  it.  So  it  is  with  the 
gospel — the  light  of  the  world.  It 
enables  us  to  see  the  true  nature  of 
actions.  They  are  done  in  dark- 
ness, and  are  like  objects  in  the 
dark.  Their  form  and  nature  can- 
not then  be  known ;  but,  when  the 
light  shines,  we  see  what  they  are.' 
Comp.  Notes  on  John  iii.  20,  21. 
^  For  whatsoever  doth  make  mani- 
fest is  light.  *  Anything  which  will 
show  the  real  form  and  nature  of  an 
object,  deserves  to  be  called  light.'' 
Of  the  truth  of  this,  no  one  can 
doubt.  The  meaning  in  this  con- 
nection is,  that  that  system  which 
discloses  the  true  nature  of  what  i? 
done  by  the  heathen,  deserves  to  be 
considered  as  light  ,•  and  that  the 
gospel  which  does  this,  should  be 
regarded  as  a  system  of  light  and 
truth.  It  discloses  their  odiousness 
and  vileness,  and  it  stands  thus  in 
strong  contrast  with  all  the  false  and 
abommable  systems" which  have  up- 
held or  produced  those  vices. 

14.  Wherefore  he  saith.  Marg., 
or  it.  Ato  TJysi.  The  meaning  may 
be,  either  that  the  Lord  says,  or  the 
Scripture.  Much  difficulty  has  been 
experienced  in  endeavouring  to  as- 
certain where  this  is  said.  It  is 
agreed  on  all  hands  that  it  is  not 
found,  in  so  many  words,  in  the  Old 
Testament.  Some  have  supposed 
that  the  allusion  is  to  Isa.  xxvi.  19, 
"  Thy  dead  men  shall  live — awake 
and  sing,  ye  that  dwell  in  the  dust, 
for  thy  dew  is  as  the  dew  of  herbs," 
&c.  But  the  objections  to  tliis  are 
obvious  and  conclusive.  (1.)  Thia 
is  not  a  quotation  of  that  place,  nor 
has  it  a  resemblance  to  it,  except  in 


ri4 


EPHESIANS. 


[A.  D.  64. 


thou  that  sJeepest,  and  arise  from 


the  word  "awake."  (2.)  The  pas- 
sage in  Isaiah  refers  to  a  different 
matter,  and  has  a  different  sense  al- 
together. See  Notes  on  the  passage. 
To  make  it  refer  to  those  to  whom 
the  gospel  comes,  is  most  forced  and 
unnatural.  Others  have  supposed 
that  the  reference  is  to  Isa.  Ix.  1 — 3, 
"Arise,  shine ;  for  thy  light  is  come," 
&c.  But  the  objection  to  this  is  not 
less  decisive.  (1.)  It  is  not  a  quota- 
tion of  that  passage,  and  the  resem- 
blance is  very  remote,  if  it  can  be 
seen  at  all.  (2.)  That  is  addressed 
to  the  church,  calling  on  her  to 
let  her  light  shine;  this,  to  awake 
and  arise  from  the  dead,  with  the  as- 
surance that  Christ  would  give  them 
light.  The  exhortation  here  is  to 
Christians,  to  avoid  the  vices  of  the 
heathen  around  them ;  the  exhorta- 
tion in  Isaiah  is  to  the  church,  to 
rejoice  and  exult  in  view  of  the  fact 
that  the  day  of  triumph  had  come, 
and  that  the  heathen  were  to  be  con- 
verted, and  to  come  in  multitudes 
and  devote  themselves  to  God.  In 
the  design  of  the  two  passages  there 
is  no  resemblance.  Some  have  sup- 
posed that  the  words  are  taken  from 
some  book  among  the  Hebrews  which 
is  now  lost.  Epiphanius  supposed 
tliat  it  was  a  quotation  from  a  pro- 
phecy of  Elijah ;  Syncellus  and  Eu- 
thalius,  from  some  writing  of  Jere- 
miah ;  Hippolytus,  from  the  writing 
of  some  now  unknown  prophet.  Je- 
rome supposed  it  was  taken  from 
some  apocryphal  writings.  Grotius 
supposes  that  it  refers  to  the  word 
light  in  ver.  13,  and  that  the  sense 
is,  '  That  light  says ;  that  is,  that  a 
man  who  is  pervaded  by  that  light, 
let  him  so  say  to  another.'  Heu- 
mann,  and  after  him  Storr,  Michael- 
is,  and  Jenning  (Jewish  Ant.  ii.  252), 
suppose  that  the  reference  is  to  a 
Bong  or  hymn  that  was  sung  by  the 
early  Christians,  beginning  in  this 


the  dead,  and  Christ  shall  give 


thee  light. 


manner,  and  that  the  meaning  is, 
'Wherefore,  as  it  is  said  in  the 
hymns  which  we  sing, 

*  Awake,  thou  that  sleepest; 
Arise  from  the  dead  ; 
Christ  shall  give  thee  light.' 

Others  have  supposed  that  there  la 
an  allusion  to  a  sentiment  which 
prevailed  among  the  Jews,  respect- 
ing the  significancy  of  blowing  the 
trumpet  on  the  first  day  of  the 
month,  or  the  feast  of  the  new  moon, 
Maimonides  conjectures  that  that 
call  of  the  trumpet,  especially  in  the 
month  Tisri,  in  which  the  great  day 
of  atonement  occurred,  was  designed 
to  signify  a  special  call  to  repent- 
ance; meaning,  'You  who  sleep, 
arouse  from  your  slumbers;  search 
and  try  yourselves;  think  on  your 
Creator,  repent,  and  attend  to  the 
salvation  of  the  soul.'  Burder,  in 
Ros.  Alt.  u.  neu.  Morgenland,  in 
loc.  But  all  this  is  evidently  con- 
jecture. I  see  no  evidence  that 
Paul  meant  to  make  a  quotation  at 
all.  Why  may  we  not  suppose  that 
he  speaks  as  an  inspired  man,  and 
that  he  means  to  say,  simply,  that 
God  now  gives  this  command,  or 
that  God  now  speaks  in  this  way  ? 
The  sense  then  would  be,  '  Be  sepa- 
rate from  sinners.  Come  out  from 
among  the  heathen.  Do  not  mingle 
with  their  abominations;  do  not 
name  them.  You  are  the  children 
of  light ;  and  God  says  to  you,  awake 
from  false  security,  rouse  from  the 
death  of  sin,  and  Christ  shall  en- 
lighten you.'  Whatever  be  the  ori- 
gin of  the  sentiment  in  this  verse,  it 
is  w^orthy  of  inspiration,  and  accords 
with  all  that  is  elsewhere  said  in  the 
Scriptures.  ^  Awake  thou  that 
sleepest.  Arouse  from  a  state  of 
slumber  and  false  security.  Sleep 
and  death  are  striking  representa- 
tions of  the  state  in  which  men  are 


A.  D.  64] 


CHAPTER  V. 


115 


by  nature.  In  sleep  we  are,  though 
living,  insensible  to  any  danger  that 
may  be  near;  we  are  unconscious 
of  what  may  be  going  on  around  us; 
we  hear  not  the  voice  of  our  friends ; 
we  see  not  the  beauty  of  the  grove 
or  the  landscape;  we  are  forgetful 
of  our  real  character  and  condition. 
So  with  the  sinner.  It  is  as  if  his 
faculties  were  locked  in  a  deep  slum- 
ber. He  hears  not  when  God  calls ; 
he  has  no  sense  of  danger ;  he  is 
insensible  to  the  beauties  and  glories 
of  the  heavenly  world ;  he  is  forget- 
ful of  his  true  character  and  condi- 
tion. To  see  all  this,  he  must  be 
first  awakened ;  and  hence  this  so- 
lemn command  is  addressed  to  man. 
He  must  rouse  from  this  condition, 
or  he  cannot  be  saved.  But  can  he 
awaken  himself]  Is  it  not  the  work 
of  God  to  awaken  a  sinner  1  Can 
he  rouse  himself  to  a  sense  of  his 
condition  and  danger  1  How  do  we 
do  in  other  things  ]  The  man  that 
is  sleeping  on  the  verge  of  a  danger- 
ous precipice  we  would  approach, 
and  say,  'Awake,  you  are  in  danger.' 
The  child  that  is  sleeping  quietly  in 
its  bed,  while  the  flames  are  bursting 
into  the  room,  we  would  rouse,  and 
say,  'Awake,  or  you  will  perish.' 
Why  not  use  the  same  language  to 
the  sinner  slumbering  on  the  verge 
of  ruin,  in  a  deep  sleep,  while  the 
flames  of  wrath  are  kindling  around 
him  J  We  have  no  difficulty  in  call- 
ing on  sleepers  elsewhere  to  awake 
when  in  danger ;  how  can  we  have 
any  difficulty  when  speaking  to  the 
sinner)  ^  And  arise  from  the  dead. 
The  state  of  the  sinner  is  oflen  com- 
pared .to  death.  See  Notes  on  ch. 
ii.  1.  Men  are  by  nature  dead  in 
sins ;  yet  they  must  rouse  from  this 
condition,  or  they  will  perish.  How 
singular,  it  may  be  said,  to  call  upon 
the  dead  to  rise !  How  could  they 
raise  themselves  upf  Yet  God 
speaks  thus  to  men,  and  commands 
them  to  rise  from  the  death  of  sin. 
Learn,  then,  (1.)  That  men  are  not 


dead  in  sin  in  any  such  sense  that 
they  are  not  moral  agents,  or  respon- 
sible. (2.)  That  they  are  not  dead 
in  any  such  sense  that  they  have  no 
power  of  any  kind.  (3.)  That  it  is 
right  to  call  on  sinners  to  arouse 
from  their  condition,  and  live.  (4.) 
That  they  must  put  forth  their  efforts 
as  if  they  were  to  begin  the  work 
themselves,  without  waiting  for  God 
to  do  it  for  them.  They  are  to 
awake ;  they  are  to  arise.  It  is  not 
God  who  is  to  awake ;  it  is  not 
Christ  who  is  to  arise.  It  is  the  sin- 
ner who  is  to  awake  from  his  slum- 
ber, and  arise  from  the  state  of  death ; 
nor  is  he  to  wait  for  God  to  do  the 
work  for  him.  ^  And  Christ  shall 
give  thee  light.  Christ  is  the  light 
of  the  world.  See  Notes  on  John  i. 
4.  9;  viii.  12.  Heb.  i.  3.  The  idea 
here  is,  that  if  they  will  use  all 
the  powers  with  which  God  has  en- 
dowed them,  and  arouse  from  their 
spiritual  slumber,  and  make  an  ap- 
propriate effort  for  salvation,  then 
they  may  expect  that  Christ  will 
shine  upon  them,  and  bless  them  in 
their  efforts.  This  is  just  the  pro- 
mise that  we  need,  and  it  is  all  that 
we  need.  All  that  man  can  ask  is, 
that  if  he  will  make  efforts  to  be 
saved,  God  will  bless  those  efforts,  so 
that  they  shall  not  be  in  vain.  Fa- 
culties of  mind  have  been  given  us 
to  be  employed  in  securing  our  sal- 
vation; and  if  we  will  employ  them 
as  they  were  intended  to  be  employ- 
ed, we  may  look  for  the  divine  aid ; 
if  not,  we  cannot  expect  it  "  God 
helps  those  who  help  themselves ;" 
and  they  who  will  make  no  effort  for 
their  salvation  must  perish,  as  they 
who  will  make  no  effort  to  provide 
food  must  starve.  This  command 
was  indeed  addressed  at  first  to 
Christians;  but  it  involves  a  princi- 
ple which  is  applicable  to  all.  In- 
deed, the  language  here  is  rather 
descriptive  of  the  condition  of  impe- 
nitent sinners,  than  of  Christians. 
In  a  far  more  important  sense  they 


116 


EPHESIANS. 


[A.  D.  64. 


15  See  then  that  ye  walk  "  cir- 
cumspectly, not  as  fools,  but  as 
wise, 

a  Co.  4.  5. 

are  "asleep,"  and  are  "dead;"  and 
with  the  more  earnestness,  therefore, 
should  they  be  entreated  to  awake, 
and  to  rise  from  the  dead,  that  Christ 
may  give  them  light. 

15.  See  then  that  ye  walk  circum- 
spectly. Carefully,  anxiously,  soli- 
citous lest  you  fell  into  sin.  The 
word  rendered  '  circumspectly' — 
axpijSl^i — means  diligently,  and  the 
idea  here  is,  that  they  were  to  take 
special  pains  to  guard  against  the 
temptations  around  them,  and  to  live 
as  they  ought  to.  ^  Not  as  fools, 
but  as  wise.  Not  as  the  people  of 
this  world  live,  indulging  in  foolish 
pleasures  and  desnes,  but  as  those 
who  have  been  taught  to  understand 
heavenly  wisdom,  and  who  have 
been  made  truly  wise. 

16.  Redeeming  the  time.  The 
word  here  rendered  redeeming, 
means  to  purchase  ;  to  buy  up  from 
the  possession  or  power  of  any  one ; 
and  then  to  redeem,  to  set  free — as 
from  service  or  bondage.  Notes, 
Gal.  iii.  13.  Here  it  means,  to  res- 
cue or  recover  our  time  from  waste ; 
to  improve  it  for  great  and  import- 
ant purposes.  ^  Because  the  days 
are  evil.  Because  the  times  in 
which  you  live  are  evil.  There  are 
many  allurements  and  temptations 
that  would  lead  you  away  from  the 
proper  improvement  of  time,  and 
that  would  draw  you  into  sin.  Such 
were  those  that  would  tempt  them 
to  go  to  places  of  sinful  indulgence 
and  revelry,  where  their  time  would 
be  wasted,  and  worse  than  wasted. 
As  these  temptations  abounded,  they 
ought  therefore  to  be  more  especial- 
ly on  their  guard  against  a  sinful 
and  unprofitable  waste  of  time.  This 
exhortation  may  be  addressed  to  all, 
and  is  applicable  to  all  periods.  The 
eentiraent  is,  that  we  ought  to  be 


16  Redeeming  the  time,  be- 
cause the  davs  are  evil.  * 


.  Ps.  37.  19. 


solicitous  to  improve  our  time  to 
some  useful  purpose,  because  there 
are,  in  an  evil  world,  so  many  temp- 
tations to  waste  it.  Time  is  given 
us  for  most  valuable  purposes.  There 
are  things  enough  to  be  done  to  oc- 
cupy it  all,  and  no  one  need  have  it 
hang  heavy  on  his  hands.  He  that 
has  a  soul  to  be  saved  from  eternal 
death,  need  not  have  one  idle'  mo- 
ment. He  that  has  a  heaven  to 
win,  has  enough  to  do  to  occupy  all 
his  time.  Man  has  just  enough 
given  him  to  accomplish  all  the  pur- 
poses which  God  designs,  and  God 
has  not  given  him  more  than  enough. 
They  redeem  their  time  who  em- 
ploy it  (1.)  in  gaining  useful  know- 
lodge  ;  (2.)  in  doing  good  to  others ; 
(3.)  in  employing  it  for  the  purpose 
of  an  honest  livelihood  for  them- 
selves and  families;  (4.)  in  prayer 
ahd  self-examination  to  make  the 
heart  better ;  (5.)  in  seeking  salva- 
tion, and  in  endeavouring  to  do  the 
will  of  God.  They  are  to  redeem 
time  from  all  that  would  waste  and 
destroy  it — like  recovering  marshes 
and  fens  to  make  them  rich  meadows 
and  vineyards.  There  is  time  enough 
wasted  by  each  sinner  to  secure  tlie 
salvation  of  the  soul ;  time  enough 
wasted  to  do  all  that  is  needful  to  be 
done  to  spread  religion  around  the 
world,  and  to  saVe  the  race.  We 
should"  still  endeavour  to  redeem  our 
time  for  the  same  reasons  which  are 
suggested  by  the  apostle — because- 
the  days  are  evil.  There  are  evil 
influences  abroad;  allurements  and 
vices  that  would  waste  time,  and  from 
which  we  should  endeavour  to  rescue 
it.  There  are  evil  influences  tending 
to  waste  time  (1.)  in  the  allurements 
to  pleasure  and  amusement  in  every 
place,  and  especially  in  cities ;  (2.)  in 
the  temptations  to  novel-reading,  con- 


A.  D.  64.J 


CHAPTER  V. 


117 


17  Wherefore  be  ye  not  un- 
wise, but  understanding  what  <»  the 
will  of  the  Lord  is. 

a  Jno.  7.  17. 


Burning  the  precious  hours  of  proba- 
tion to  no  valuable  purpose ;  (3.)  in 
the  temptations  of  ambition,  most  of 
the  time  spent  for  which  is  wholly 
thrown  away,  for  few  gain  the  prize, 
and  when  gained,  it  is  all  a  bauble, 
not  worth  the  effort ;  (4.)  in  dissipa- 
tion— for  wlio  can  estimate  the 
amount  of  valuable  time  that  is 
worse  than  thrown  away  in  the 
places  of  revelry  and  dissipation; 
(5.)  in  wild  and  visionary  plans — 
temptations  to  which  abound  in  all 
lands,  and  pre-eminently  in  our  own; 
(6.)  and  in  luxurious  indulgence — in 
dressing,  and  eating,  and  drinking. 

17.  Be  ye  not  unwise.  Be  not  fools 
in  the  employment  of  your  time, 
and  in  your  manner  of  life.  Show 
iruc  wisdom  by  endeavouring  to  un- 
derstand what  the  will  of  the  Lord 
is,  and  then  doing  it. 

18.  And  be  not  drunk  with  wine. 
A  danger  to  which  they  were  ex- 
posed, and  a  vice  to  which  those 
around  them  were  much  addicted. 
Comp.  Notes  on  Luke  xxi.  34.  It 
is  not  improbable  that  in  this  verse 
there  is  an  allusion  to  the  orgies  of 
Bacchus,  or  to  the  festivals  cele- 
brated in  honour  of  that  heathen 
god.  He  was  '  the  god  of  wine,' 
and  during  those  festivals,  men  and 
women  regarded  it  as  an  acceptable 
act  of  worship  to  become  intoxicated, 
and  with  wild  songs  and  cries  to  run 
Jirough  streets,  and  fields,  and  vine- 
yards. To  these  things  the  apostle 
opposes  psalms,  and  hymns,  and 
spiritual  songs,  as  much  more  appro- 
priate modes  of  devotion,  and  would 
have  the  Christian  worship  stand  out 
in  strong  contrast  with  the  wild  and 
dissolute  habits  of  the  heathen. 
Plato  says,  that  while  those  abomi- 
nable ceremonies  ,in  the  worship  of 
Bacchus  continued,  it  was  difficult 


18  And  be  not  drunk  *  with 
wine,  wherein  is  excess ;  but  be 
filled  with  the  Spirit ; 

b  Lu.  21.  34. 


to  find  in  all  Attica  a  single  sober 
man.  Rosenmilllerj  Alt.  u.  neu. 
Morgenland,  in  loc.  On  the  subject 
of  wine,  and  the  wines  used  by  the 
ancients,  see  Notes  on  John  ii.  10, 
11.  We  may  learn  fi-om  this  verse 
(1.)  that  it  was  not  uncommon  in 
those  times  to  become  intoxicated 
on  wine ;  and  (2.)  that  it  was  posi- 
tively forbidden.  All  intoxication 
is  prohibited  in  the  Scriptures — no 
matter  by  what  means  it  is  produced. 
There  is,  in  fact,  but  one  thing  that 
produces  intoxication.  It  is  alcohol 
— the  poisonous  substance  produced 
by  fermentation.  This  substance  is 
neither  created  nor  changed,  in- 
creased nor  diminished,  by  distilla- 
tion. It  exists  in  the  cider,  the  beer, 
and  the  wine,  after  they  are  fer- 
mented, and  the  whole  process  of 
distillation  consists  in  driving  it  ofl:' 
by  heat,  and  collecting  it  in  a  con- 
centrated form,  and  so  that  it  may 
be  preserved.  But  distilling  does 
not  make  it,  nor  change  it.  Alcohol 
is  precisely  the  same  thing  in  the 
wine  that  it  is  in  the  brandy  after  it 
is  distilled ;  in  the  cider  or  the  beer 
that  it  is  in  the  whisky  or  the  rum ; 
and  why  is  it  right  to  become  intox- 
icated on  it  in  one  form  rather  than 
in  another?  Since  therefore  there 
is  danger  of  intoxication  in  the  use 
of  wine,  as  well  as  in  the  use  of 
ardent  spirits,  why  should  we  not 
abstain  from  one  as  well  as  tlie 
other  ]  How  can  a  man  prove  that 
it  is  right  for  him  to  drink  alcoliol 
in  the  form  of  wine,  and  that  it  is 
wrong  for  me  to  drink  it  in  the  form 
of  brandy  or  rum]  IT  Wherein  is 
excess.  There  has  been  much  dif- 
ference of  opinion  about  the  word 
here  rendered  excess — aorwt'fca.  It 
occurs  only  in  two  other  places  in 
Itlie  New  Testament,  where  it  is 


m 


as 


EPHESDil^S. 


[A.  D.  64. 


19  Speaking  to  yourselves  in " 

a  Co.  3. 16. 


rendered  riot.  Tit.  i.  6.  1  Pet.  iv. 
4.  The  adjective  occurs  once  (Luke 
XV.  13),  where  it  is  rendered  riotous. 
The  word  (derived,  according-  to 
Passow,  from  a,  and  cfco^w — to  save, 
deliver)  means  that  which  is  unsafe, 
not  to  be  recovered ;  lost  beyond  re- 
covery ;  then  that  which  is  abandon- 
ed to  sensuality  and  lust ;  dissolute- 
ness, debauchery,  revelry.  The 
meaning  here  is,  that  all  this  fol- 
lows the  use  of  wine.  Is  it  proper 
then  for  Christians  to  be  in  the  habit 
of  drinking  it  1  "  Wine  is  so  fre- 
quently the  cause  of  this,  by  the  un- 
grateful abuse  of  the  bounty  of  Pro- 
vidence in  giving  it,  that  the  enor- 
mity is  represented  by  a  very  strong 
and  beautiful  ^^wre,  as  contained  in 
the  very  liquor."  Doddridge.  %  But 
be  filled  with  the  Spirit.  The  Holy 
Spirit.  How  much  more  appropri- 
ate to  Christians  than  to  be  filled 
with  the  spirit  of  intoxication  and 
revelry !  Let  Christians,  when  about 
to  indulge  in  a  glass  of  wine,  think 
of  this  admonition.  Let  them  re- 
member that  their  bodies  should  be 
the  temple  of  the  Holy  Ghost,  rather 
than  a  receptacle  for  intoxicating 
drinks.  Was  any  man  ever  made  a 
better  Christian  by  the  use  of  wine  1 
Was  any  minister  ever  better  fitted 
to  counsel  an  anxious  sinner,  or  to 
pray,  or  to  preach  the  gospel,  by  the 
use  of  intoxicating  drinks  ?  Let  the 
history  of  wme-drinking  and  intem- 
perate clergymen  answer. 

19.  Speaking  to  yourselves. 
Speaking  among  yourselves,  that  is, 
endeavouring  to  edify  one  another, 
and  to  promote  purity  of  heart  by 
songs  of  praise.  This  has  the  force 
of  a  command,  and  it  is  a  matter  of 
obligation  on  Christians.  From  the 
beginning,  praise  was  an  important 
part  of  public  worship,  and  is  de- 
signed to  be  to  the  end  of  the  world. 
See  Notes  on  1  Cor.  xiv.  15.    No- 


psalms  and  hymns,  and  spiritual 


thmg  is  more  clear  than  that  it  was 
practised  by  the  Saviour  himself  and 
the  apostles  (see  Matt.  xxvi.  30),  and 
by  the  primitive  church,  as  well  as 
by  the  great  body  of  Christians  in 
all  ages.  IF  In  psalms.  The  Psalms 
of  David  were  sung  by  the  Jews  at 
the  temple,  and  by  the  early  Chris- 
tians (Notes  Matt.  xxvi.  30),  and  the 
singing  of  those  Psalms  has  constitu- 
ted a  delightful  part  of  public  worship 
in  all  ages.  They  speak  the  lan- 
guage of  devotion  at  all  times,  and  a 
large  part  of  them  are  as  well  fitted 
to  the  services  of  the  sanctuary  now 
as  they  were  when  first  composed. 
^  And  hymns.  It  is  not  easy  to  de- 
termine precisely  what  is  the  differ- 
ence in  the  meaning  of  the  words 
here  used,  or  to  designate  the  kind 
of  compositions  which  were  used  in 
the  early  churches.  A  hymn  is  pro- 
perly a  song  or  ode  in  honour  of  God. 
Among  the  heathen  it  was  a  song  in 
honour  of  some  deity.  With  us  now 
it  denotes  a  short  poem,  composed 
for  religious  service,  and  sung  in 
praise  to  God.  Such  brief  poems 
were  common  among  the  heathen, 
and  it  was  natural  that  Christians 
should  early  introduce  and  adopt 
them.  Whether  any  of  them  were 
composed  by  the  apostles  it  is  im- 
possible now  to  determine,  though 
the  presumption  is  very  strong  that 
if  they  had  been  they  would  have 
been  preserved  with  as  much  care 
as  their  epistles,  or  as  the  Psalms. 
One  thing  is  proved  clearly  by  this 
passage,  that  there  were  other  com- 
positions used  in  the  praise  of  Grod 
than  the  Psalms  of  David ;  and  if  it 
was  right  then  to  make  use  of  such 
compositions,  it  is  now.  They  were 
not  merely  "Psalms"  that  were 
sung,  but  there  were  hymns  and  odes. 
^  Spiritual  songs.  Spiritual  odes 
— (pSatj.  Odes  or  songs  relating  to 
spiritual  things  in  contradistinction 


A.  D.  64.1 


CHAPTER  V. 


119 


songs,  singing  *•  and  making  me- 

a  Ps.  147.  7. 

frqm  those  which  were  sung  in  places 
of  festivity  and  revelry.  An  ode  is 
properly  a  short  poem  or  song  adapt- 
ed to  be  set  to  music,  or  to  be  sung ; 
a  lyric  poem.  In  what  way  these 
were  sung,  it  is  now  vain  to  conjec- 
ture. Whether  with  or  without  in- 
strumental accompaniments;  whe- 
ther by  a  choir  or  by  the  assembly ; 
whether  by  an  individual  only,  or 
whether  they  were  by  responses,  it 
is  not  possible  to  decide  from  any- 
thing in  the  New  Testament.  It  is 
probable  that  it  would  be  done  in  the 
most  simple  manner  possible.  Yet 
as  music  constituted  so  important  a 
part  of  the  worship  of  the  temple,  it 
is  evident  that  the  early  Christians 
would  be  by  no  means  indifferent  to 
the  nature  of  the  music  which  they 
had  in  their  churches.  And  as  it 
was  so  important  a  part  of  the  wor- 
ship of  the  heathen  gods,  and  con- 
tributed so  much  to  maintain  the 
influence  of  heathenism,  it  is  not  un- 
likely that  the  early  Christians  would 
feel  the  importance  of  making  their 
music  attractive,  and  of  making  it 
tributary  to  the  support  of  religion. 
If  there  is  attractive  music  at  the 
banquet,  and  in  the  theatre,  contrib- 
uting to  the  maintenance  of  amuse- 
ments where  God  is  forgotten,  as- 
suredly the  music  of  the  sanctuary 
should  not  be  such  as  to  disgust  those 
of  pure  and  refined  taste.  ^  Sing- 
ing. ttSovT'f  J.  The  prevailing  cha- 
racter of  music  in  the  worship  of 
God  should  be  vocal.  If  instruments 
are  employed,  they  should  be  so  sub- 
ordinate that  the  service  may  be  cha- 
racterized as  singing.  ^  And  mak- 
ing melody.  Melody  is  an  agreea- 
ble succession  of  sounds ;  a  succes- 
sion so  regulated  and  modulated  as 
to  please  the  ear.  It  differs  from 
harmony,  inasmuch  as  melody  is  an 
agreeable  succession  of  sounds  by  a 
single  voice;  harmony  consists  in 


lody  in  your  *  heart  to  the  Lord ; 

b  Ps.  57.  7,  8. 

the  accordance  of  different  sounds. 
It  is  not  certain,  however,  that  the 
apostle  here  had  reference  to  what 
is  properly  called  melody.  The  word 
which  he  uses  —  -^tckco  —  means  to 
touch,  twitch,  pluck  —  as  the  hair, 
the  beard;  and  then  to  twitch  a 
string — to  twang  it — as  the  string 
of  a  bow,  and  then  the  string  of  an 
instrument  of  music.  It  is  most  fre- 
quently used  in  the  sense  of  touch- 
ing or  playing  a  lyre,  or  a  harp ;  and 
then  it  denotes  to  make  music  in 
general,  to  sing  —  perhaps  usually 
with  the  idea  of  being  accompa- 
nied with  a  lyre  or  harp.  It  is  used, 
in  the  New  Testament,  only  in 
Rom.  V.  19.  1  Cor.  xiv.  15,  where 
it  is  translated  sing  ;  in  James  v. 
13,  where  it  is  rendered  sing  psalms, 
and  in  the  place  before  us.  The 
idea  here  is,  that  of  singing  in  the 
heart,  or  praising  God  from  the  heart 
The  psalms,  and  hymns,  and  songs 
were  to  be  sung  so  that  the  heart 
should  be  engaged,  and  not  so  as  to 
be  mere  music,  or  a  mere  external 
performance.  On  the  phrase  'in 
the  heart,'  see  Notes  on  1  Cor.  xiv. 
15.  T[  To  the  Lord.  In  praise  of 
the  Lord,  or  addressed  to  him.  Sing- 
ing, as  here  meant,  is  a  direct  and 
solemn  act  of  worship,  and  should 
be  considered  such  as  really  as  pray- 
er. In  singing  we  should  regard 
ourselves  as  speaking  directly  to  God, 
and  the  words,  therefore,  should  be 
spoken  with  a  solemnity  and  awe 
becoming  such  a  direct  address  to 
the  great  Jehovah.  So  Pliny  says 
of  the  early  Christians,  Carmenque 
Chris  to  quasi  Deo  dicer  e  secum 
invicem  —  'and  they  sang  among 
themselves  hymns  to  Christ  as  God.* 
If  ttiis  be  the  true  nature  and  design 
of  public  psalmody,  then  it  follows 
(1.)  that  all  should  regard  it  as  an 
act  of  solemn  worship  in  which  they 
should  engage — in  heart  at  least,  if 


lao 


20  Giving  thanks  "  always  for 

a  Is.  63.  7 

they  cannot  themselves  sing.  (2.) 
Public  psalmody  should  not  be  in- 
trusted wholly  to  the  light  and  gay  ; 
to  the  trifling  and  careless  part  of  a 
congregation.  (3.)  They  who  con- 
duct this  part  of  public  worship  ought 
to  be  pious.  The  leader  ought  to 
be  a  Christian ;  and  they  who  join 
in  it  ought  also  to  give  tlieir  hearts 
to  the  Redeemer.  Perhaps  it  would 
not  be  proper  to  say  absolutely  that 
no  one  who  is  not  a  professor  of  reli- 
gion should  take  part  in  the  exer- 
cises of  a  choir  in  a  church ;  but 
there  can  be  no  error  in  saying  that 
such  persons  ought  to  give  them- 
selves to  Christ,  and  to  smg  from  the 
heart.  Their  voices  would  be  none 
the  less  sweet;  their  music  no  less 
pure  and  beautiful ;  nor  could  their 
own  pleasure  in  the  service  be  less- 
ened. A  choir  of  sweet  singers  in 
a  church — united  in  the  same  praises 
here — ought  to  be  prepared  to  join 
in  the  same  praises  around  the  throne 
of  God. 

20.  Giving  thanks  always.  This 
is  probably  designed  to  be  connected 
with  the  preceding  verse,  and  to  de- 
note that  the  proper  subject  of  psalms 
and  hymns  is  thanksgiving  and 
praise.  This  is  indeed  always  the 
main  design,  and  should  be  so  re- 
garded ;  and  this  part  of  worship 
should  be  so  conducted  as  to  keep  up 
in  the  heart  a  lively  sense  of  the  mer- 
cy and  goodness  of  God.  IT  For  all 
things.  VTisp  Tiavtcov — for  all  things, 
or  all  persons.  Dr.  Barrow  supposes 
that  the  meaning  here  is,  that  they 
were  to  give  thanks  for  all  persons, 
and  to  regard  themselves  as  under 
obligations  to  give  thanks  for  the 
mercies  bestowed  upon  the  human 
race,  in  accordance  with  the  idea 
expressed  in  the  Liturgy  of  the  Epis- 
copal church,  "  We,  thine  unworthy 
servants,  do  give  thee  most  humble 
and  hearty  thanks  for  thy  goodness 


EPHESIANS.  LA.  D.  64 

all  things  unto  God  and  the  Father 


and  loving-kindness  to  us,  and  to  all 
men."  This  idea  is  beautiful ;  and 
it  accords  with  the  requirements  of 
the  Scriptures  elsewhere.  1  Tim. 
ii.  1.  "  I  exhort,  therefore,  that  first 
of  all,  supplications,  prayers,  inter- 
cessions, arid  giving  of  thanks,  be 
made  for  all  men."  Such  is  the  duty 
of  Christians ;  and  I  see  no  depar- 
ture from  the  fair  meaning  of  the 
words  here,  in  supposing  that  the 
apostle  may  have  designed  to  express 
such  an  idea.  The  sense,  accord mg 
to  this,  would  be,  that  we  are  to 
praise  God  for  his  general  mercy  to 
mankind ;  for  all  the  happiness  which 
mortals  are  permitted  to  enjoy ;  for 
the  love  of  God  to  mankind  in  crea- 
tion, in  providence,  and  in  redemp- 
tion— just  as  a  grateful  child  will 
give  thanks  for  all  the  kmdness 
shown  to  his  brothers  and  sisters. 
One  obvious  effect  of  this  would  be 
to  overcome  selfishness,  and  to  make 
us  rejoice  in  the  happiness  of  others 
as  well  as  in  our  own.  Another 
effect  would  be  to  make  us  feel  a 
deeper  interest  in  the  condition  of 
our  fellow  creatures.  Another  would 
be  to  elevate  and  enlarge  our  con- 
ceptions of  the  goodness  of  God — 
directing  the  mind  to  all  the  favours 
which  he  has  bestowed  on  the  race. 
Man  lias  much  for  which  to  be  grate- 
ful; and  the  duty  of  acknowledging 
the  mercy  of  God  to  the  race  should 
not  be  forgotten.  We  are  often 
prone  so  to  magnify  our  calamities, 
and  to  contemplate  the  woes  of  the 
race,  that  we  overlook  the  occasions 
for  gratitude ;  and  we  should,  there- 
fore, look  upon  the  mercies  which 
we  enjoy  as  well  as  the  miseries 
which  we  endure,  that  our  hearts 
may  be  right.  He  who  looks  only 
on  his  trials  will  soon  find  his  mind 
soured  and  complaining;  he  who 
endeavours  to  find  how  many  occa- 
sions for  gratitude  he  has  will  sood 


A.  D.  64.]  CHAPTER  V. 

in  the  name  of  our  Lord  Jesus 
Christ ; 

21  Submitting  yourselves  one 
to  another  in  the  fear  of  God. 


121 


find  the  burden  of  his  sorrows  alle- 
viated, and  his  mind  tranquil  and 
calm.  Yet,  if  the  words  here  are 
to  be  taken  as  in  our  translation, "  for 
all  things,"  they  are  full  offeree  and 
beauty.  At  the  close  of  life,  and  in 
heaven,  we  shall  see  occasion  to 
bless  God  for  all  his  dealings  with 
us.  We  shall  see  that  we  have  not 
suffered  one  pang  too  much,  or  been 
required  to  perform  one  duty  too  se- 
vere. We  shall  see  that  all  our 
afflictions,  as  well  as  our  mercies, 
were  designed  for  our  good,  and  were 
needful  for  us.  Why  then  should 
we  not  bless  God  in  the  furnace  as 
well  as  in  the  palace ;  on  a  bed  of 
pain  as  well  as  on  a  bed  of  down ; 
in  want  as  well  as  when  sitting 
down  at  the  splendid  banquet  ]  God 
knows  what  is  best  for  us ;  and  the 
way  in  which  he  leads  us,  mysteri- 
ous though  it  seem  to  be  now,  will 
yet  be  seen  to  have  been  full  of  good- 
ness and  mercy.  %  Unto  God  and 
the  Father.  Or,  *  to  God,  even  the 
Father.'  It  cannot  mean  to  God  as 
distinguished  from  the  Father,  or 
first  to  God  and  then  to  the  Father, 
as  if  the  Father  were  distinct  from 
God.  The  meaning  is,  that  thanks 
are  to  be  given  specially  to  God  the 
Father  —  the  great  Author  of  all 
mercies,  and  the  source  of  all  bless- 
ings. IT  In  the  name  of  our  Lord 
Jesus  Christ.  Tliat  is,  tlirough  his 
mediation,  or  trusting  in  him.  See 
Notes  on  John  xiv.  13.  The  mean- 
ing is,  that  we  are  always  to  ap- 
proach God  through  the  mediation 
of  the  Lord  Jesus.  When  we  ask 
for  mercy,  it  is  to  be  on  his  account, 
or  through  his  merits;  wlien  we 
plead  for  strength  and  grace  to  sup- 
port us  in  trial,  it  is  to  be  in  depend- 
ence on  him;  and  when  we  give 
11 


22  Wives,  *  submit  yourselves 
unto  your  own  husbands,  as  unto 
the  Lord. 

a  1  Pe.  3.  1,  &c.    Col.  3.  18,  &c. 


thanks,  it  is  to  be  through  him,  and 
because  it  is  through  his  interven- 
tion that  we  receive  all  blessings, 
and  by  his  merits  that  even  the  gra- 
titude of  beings  so  sinful  as  we  are 
can  be  accepted. 

21.  Submitting  yourselves  one  to 
another.  Maintaining  due  subordi- 
nation in  the  various  relations  of  life. 
This  general  principle  of  religion, 
the  apostle  proceeds  now  to  illustrate 
in  reference  to  wives  (vs.  22 — 24) ; 
to  children  (ch.  vi.  1 — 3);  and  to 
servants,  ch.  vi.  5 — 8.  At  the  same 
time  that  he  enforces  this  duty  of 
submission,  however,  he  enjoins  on 
others  to  use  their  authority  in  a 
proper  manner,  and  gives  solemn  in- 
junctions that  there  should  be  no 
abuse  of  power.  Particularly  he 
enjoins  on  husbands  the  duty  of  lov- 
ing their  wives  with  all  tenderness 
(vs.  25—33) ;  on  fathers,  the  duty 
of  treating  their  children  so  that 
they  might  easily  obey  them  (ch.  vL 
4);  and  on  masters,  the  duty  of 
treating  their  servants  with  kind- 
ness, remembering  that  they  have  a 
Master  also  in  heaven.  Ch.  vi.  9. 
The  general  meaning  here  is,  that 
Christianity  does  not  break  up  the 
relations  of  life,  and  produce  disor- 
der, lawlessness,  and  insubordina- 
tion ;  but  that  it  will  confirm  every 
proper  authority,  and  make  every 
just  yoke  lighter.  Infidelity  is  al- 
ways disorganizing ;  Cliristianity, 
never. 

22.  Wives,  submit  yourselves  un- 
to your  own  husbands.  On  this 
passage,  comp.  Notes  on  1  Cor.  xi. 
3 — 9.  The  duty  of  the  submission 
of  the  wife  to  her  husband  is  every- 
where enjoined  in  tlie  Scriptures. 
See  1  Pet.  iii.  1.  Col.  iii.  18.  Titus 
ii.  5.    Wlule  Christianity  designed 


122 


EPHESIANS. 


[A.  D.  64. 


to  elevate  the  character  of  the  wife, 
and  to  make  her  a  fit  companion  of 
an  intelligent  and  pious  husband,  it 
did  not  intend  to  destroy  all  subordi- 
nation and  authority.  Man,  by  the 
fact  that  he  was  first  created  ;  that 
the  woman  was  taken  fi-om  him; 
that  he  is  better  qualified  for  ruling 
than  she  is,  is  evidently  designed  to 
be  at  the  head  of  the  little  community 
that  constitutes  a  fiimily.  In  many 
other  things,  woman  may  be  his 
equal ;  in  loveliness,  and  grace,  and 
beauty,  and  tenderness,  and  gentle- 
ness, she  is  far  his  superior;  but 
these  are  not  the  qualities  adapted  for 
government.  Their  place  is  in  an- 
other sphere ;  and  there^  man  should 
be  as  cautious  about  invading  her 
prerogative,  or  abridging  her  liberty, 
as  she  should  be  about  invading  the 
prerogative  that  belongs  to  him.  In 
every  family  there  should  be  a  head 
— some  one  who  is  to  be  looked  up 
to  as  the  counsellor  and  the  ruler ; 
some  one  to  whom  all  should  be  sub- 
ordinate. God  has  given  that  pre- 
rogative to  man;  and  no  family 
prospers  where  that  arrangement  is 
violated.  W  ithin  proper  metes  and 
limits,  therefore,  it  is  the  duty  of  the 
wife  to  obey,  or  to  submit  herself  to 
her  husband.  Those  limits  are  such 
as  the  following:  1.  In  domestic 
arrangements,  the  husband  is  to  be 
regarded  as  the  head  of  the  family ; 
and  he  has  a  right  to  direct  as  to  the 
style  of  living,  the  expenses  of  the 
family,  the  clothing,  &c.  2.  In 
regard  to  the  laws  which  are  to  re- 
gulate the  family,  he  is  the  head. 
It  is  his  to  say  what  is  to  be  done ; 
in  what  way  the  children  are  to  em- 
ploy themselves,  and  to  give  direc- 
tions in  regard  to  their  education, 
&c.  3.  In  business  matters,  the 
wife  is  to  submit  to  the  husband. 
She  may  counsel  with  him,  if  he 
chooses ;  but  the  affairs  of  business 
and  property  are  under  his  control, 
and  must  be  lefl  at  his  disposal. 
4.  In  everything,  except  that  which 


relates  to  conscience  and  religion^ 
he  has  authority.  But  there  his  au- 
thority ceases.  He  has  no  right  to 
require  her  to  commit  an  act  of  dis- 
honesty, to  connive  at  wrong-doing, 
to  visit  a  place  of  amusement  which 
her  conscience  tells  her  is  wrong,  nor 
has  he  a  right  to  interfere  with  the 
proper  discharge  of  her  religious  du- 
ties. He  has  no  right  to  forbid  her  to 
go  to  church  at  the  proper  and  usual 
time,  or  to  make  a  profession  of  re- 
ligion when  she  pleases.  He  has  no 
right  to  forbid  her  endeavouring  to 
exercise  a  religious  influence  over 
her  children,  or  to  endeavour  to 
lead  them  to  God.  She  is  bound  t(? 
obey  God,  rather  than  any  man  (see 
Notes  on  Acts  iv.  19);  and  when 
even  a  husband  interferes  in  such 
cases,  and  attempts  to  control  her, 
he  steps  beyond  his  proper  bounds, 
and  invades  the  prerogative  of  God 
and  his  authority  ceases  to  be  bind 
ing.  It  ought  to  be  said,  howevei 
that  in  order  to  justify  her  acting  in 
dependently  in  such  a  case,  the  fol 
lowing  things  are  proper:  (1.)  li 
should  be  really  a  case  of  conscience 
— a  case  where  the  Lord  has  plainly 
required  her  to  do  what  she  proposes 
to  do  —  and  not  a  mere  matter  of 
whim,  fancy,  or  caprice.  (2.)  When 
a  husband  makes  opposition  to  the 
course  which  a  wife  wishes  to  pur- 
sue in  religious  duties,  it  should 
lead  her  to  re-examine  the  matter, 
to  pray  much  over  it,  and  to  see  whe- 
ther she  cannot,  with  a  good  con- 
science, comply  with  his  wishes. 
(3.)  If  she  is  convinced  that  she  is 
right,  she  should  still  endeavour  to 
see  whether  it  is  not  possible  to  win 
him  to  her  views,  and  to  persuade 
him  to  accord  with  her.  See  1  Pet 
iii.  1.  It  is  possible  that,  if  she  does 
right,  he  may  be  persuaded  to  do 
right  also.  (4.)  If  she  is  constrained, 
however,  to  differ  from  him,  it  should 
be  with  mildness  and  gentleness. 
There  should  be  no  reproach,  and  no 
contention.    She  should  simply 'state 


A  1).  64.] 


CHAPTER  V. 


12a 


23  For  the  husband  is  the  head 
of  the  wife,  even  as  Christ  is  the 
head  of  the  church:  and  he  is 
the  Saviour  of  the  body. 

24  Therefore  as  the  church  is 
subject  unto   Christ,   so   let   the 

her  reasons,  and  leave  the  event  to 
God.  (5.)  She  should,  after  this,  be 
a  better  wife,  and  put  forth  more  and 
more  effort  to  make  her  husband  and 
family  happy.  She  should  show  that 
the  effect  of  her  religion  has  been  to 
make  her  love  her  husband  and  chil- 
dren more;  to  make  her  more  and 
more  attentive  to  her  domestic  duties, 
and  more  and  more  kind  in  affliction. 
By  a  life  of  pure  religion,  she  should 
aim  to  secure  what  she  could  not  by 
her  entreaties — his  consent  that  she 
should  live  as  she  thinks  she  ought 
to,  and  walk  to  heaven  in  the  path 
in  which  she  believes  that  her  Lord 
calls  her.  While,  however,  it  is 
to  be  conceded  that  the  husband  has 
authority  over  the  wife,  and  a  right 
to  command  in  all  cases  that  do  not 
pertaui  to  the  conscience,  it  should 
be  remarked,  (1.)  That  his  command 
should  be  reasonable  and  proper. 
(2.)  He  has  no  right  to  require  any- 
thing wrong,  or  contrary  to  the  will 
of  God.  (3.)  Where  commands  be- 
gin in  this  relation,  happiness  usu- 
ally ends  ;  and  the  moment  a  hus- 
band requires  a  wife  to  do  anything, 
it  is  usually  a  signal  of  departing  or 
departed  affection  and  peace.  When 
there  are  proper  feelings  in  both  par- 
ties in  this  relation,  there  will  be  no 
occasion  either  to  command  or  to  obey. 
There  should  be  such  mutual  love  and 
confidence,  tliat  the  known  wish  of  the 
husband  should  be  a  law  to  the  wife ; 
and  that  the  known  desires  of  the 
wife  should  be  the  rule  which  he 
would  approve.  A  perfect  govern- 
ment is  that  where  the  known  wish 
of  the  lawgiver  is  a  sufficient  rule 
to  the  subject.  Sucli  is  the  govern- 
ment of  heaven;  and  a  family  on 


virives  be  to  their  own  husbands 
in  every  thing. 

25  Husbands,  love  your  wives, 
even  as  Christ  also  loved  the 
church,  and  gave  himself  for  it ; 


earth  should  approximate  as  nearly 
as  possible  to  that.  %  As  unto  the 
Lord.  As  you  would  to  the  Lord, 
because  the  Lord  requires  it,  and 
has  given  to  the  husband  this  au- 
thority. 

23.  For  the  husband  is  the  head 
of  the  wife.  See  Notes  on  1  Cor. 
xi.  3.  %  As  Christ  is  the  head  of 
the  church.  As  Christ  rules  over 
the  church,  and  has  a  right  to  direct 
and  control  it.  ^  And  he  is  the  Sa- 
viour of  the  body.  That  is,  of  the 
church,  represented  as  his  body. 
See  Notes,  ch.  i.  23.  The  idea  here 
seems  to  be,  that  as  Christ  gave 
himself  to  save  his  body,  the  church ; 
as  he  practised  self-denial,  and  made 
it  an  object  of  intense  solicitude  to 
preserve  that  church,  so  ought  the 
husband  to  manifest  a  sunilar  solici- 
tude to  make  his  wife  happy,  and  to 
save  her  from  want,  affliction,  and 
pain.  He  ought  to  regard  himself 
as  her  natural  protector;  as  bound 
to  anticipate  and  provide  for  her 
wants ;  as  under  obligation  to  com- 
fort her  in  trial,  even  as  Christ  does 
the  church.  What  a  beautiful  illus- 
tration of  the  spirit  which  a  husband 
should  manifest  is  the  care  which 
Christ  has  shown  for  his  "  bride," 
the  church !  See  Notes  on  vs.  25 
—29. 

24.  In  every  thing.  In  every 
thing  which  is  not  contrary  to  the 
will  of  God.     See  Notes  on  ver.  23. 

25.  Husbands,  love  your  wives. 
The  duty  of  the  wife  is  to  obey  ;  the 
right  of  the  husband  is  to  command. 
But  the  apostle  would  guard  against 
the  abuse  of  that  right  by  enjoining 
the  manifestation  of  such  a  spirit  on 
the  husband  as  would  secure  obedi- 


124  EPHESIANS. 

26  That  he  might  sanctify  and 


ence  on  the  part  of  the  wife.  He 
proceeds,  therefore,  to  show,  that  the 
husband,  in  all  his  intercourse  with 
the  wife,  should  manifest  the  same 
spirit  which  the  Lord  Jesus  did  to- 
wards the  church;  or,  in  other 
words,  he  holds  up  the  conduct  of 
the  Redeemer  towards  the  church, 
as  the  model  for  a  husband  to  imi- 
tate. If  a  husband  wished  a  rule 
that  would  be  short,  simple,  clear, 
and  efficacious,  about  the  manner  in 
which  he  should  regard  and  treat  his 
wife,  he  could  not  find  a  better  one 
^  than  that  here  suggested.  '^  Even 
as  Christ  loved  the  church.  This 
was  the  strongest  love  that  has  ever 
been  evinced  in  this  world.  It 
follows,  that  a  husband  is  in  no 
danger  of  loving  his  wife  too  much, 
provided  she  be  not  loved  more  than 
God.  We  are  to  make  the  love 
which  Christ  had  for  the  church  the 
model.  %  And  gave  himself  for  it. 
Gave  himself  to  die  to  redeem  it. 
The  meanmg  here  is,  that  husbands 
are  to  imitate  the  Redeemer  in  this 
respect.  As  he  gave  himself  to  suf- 
fer on  the  cross  to  save  the  church, 
so  we  are  to  be  willing  to  deny  our- 
selves, and  to  bear  toil  and  trial,  that 
we  may  promote  the  happiness  of 
the  wife.  It  is  the  duty  of  the  hus- 
band to  toil  for  her  support ;  to  pro- 
vide for  her  wants  ;  to  deny  himself 
of  rest  and  ease,  if  necessary,  in 
order  to  attend  on  her  in  sickness ; 
to  go  before  her  in  danger ;  to  de- 
fend her  if  she  is  in  peril ;  and  to  be 
ready  to  die  to  save  her.  Why 
should  he  not  be  ]  If  they  are  ship- 
wrecked, and  there  is  a  single  plank 

on  which  safety  can  be  secured, 
should  he  not  be  willing  to  place  her 
on  that,  and  see  her  safe  at  all  haz- 
ards to  himself?  But  there  may  be 
more  implied  in  this  than  that  a  man 

s  to  toil,  and  even  to  lay  down  his 


LA.  D.  64. 
of 


cleanse  it  with  the  washing 
water  by  the  word : 

a  Ti.  3.  5. 


life  for  the  welfare  of  his  wife. 
Christ  laid  down  his  life  to  save  the 
church ;  and  a  husband  should  feel 
that  it  should  be  one  great  object  of 
his  life  to  promote  the  salvation  of 
his  wife.  He  is  bound  so  to  live  as 
not  to  interfere  with  her  salvation, 
but  so  as  to  promote  it  in  every  way 
possible.  He  is  to  furnish  her  all 
the  facilities  that  she  may  need,  to 
enable  her  to  attend  on  the  worship 
of  God ;  and  to  throw  no  obstacles 
in  her  way.  He  is  to  set  her  the 
example ;  to  counsel  her  if  she  needs 
counsel,  and  to  make  the  path  of 
salvation  as  easy  for  her  as  possible. 
If  a  husband  has  the  spirit  and  self- 
denial  of  the  Saviour,  he  will  re- 
gard no  sacrifice  too  great  if  he  may 
promote  the  salvation  of  his  family. 
26.  That  he  might  sanctify.  The 
great  object  of  the  Redeemer  was 
to  purify  and  save  the  church.  The 
meaning  here  is,  that  a  husband  is 
to  manifest  similar  love  towards  his 
wife,  and  a  similar  desire  that  she 
should  be  prepared  to  '  walk  before 
him  in  white.'  ^  And  cleanse  it 
with  the  washing  of  water.  In  all 
this  there  is  an  allusion  doubtless  to 
the  various  methods  of  purifying  and 
cleansing  those  who  were  about  to 
be  married,  and  who  were  to  be 
united  to  monarchs  as  their  brides. 
In  some  instances  this  previous  pre- 
paration continued  for  twelve  months. 
The  means  of  purification  were  va- 
rious, but  consisted  usually  in  the 
use  of  costly  unguents..  See  Esther 
ii.  12.  "Six  months  with  oil  of 
myrrh,  and  six  months  with  sweet 
odours,  and  with  other  things  for  the 
purifying  of  women."  Comp.  Ps. 
xlv.  13,  14.  Ezek.  xvi.  7—14.  As 
such  a  virgin  was  purified  and  pre- 
pared for  her  husband  by  washing 
and  by  anointing,  so  the  church  is  to 
be  prepared  for  Christ.     It  is  to  be 


A.  D.  64.]  CHAPTER  V. 

27  That  he  might  present  «  it 
to  himself  a  glorious  church,  not 
having  spot,  *  or  wrinkle,  or  any 

a  Jude  24.  b  Ca.  4.  7. 

made  pure  and  holy.  Outwardly 
there  is  to  be  the  application  of 
water — the  symbol  of  purity;  and 
within  there  is  to  be  holiness  of 
heart.  See  Notes  on  2  Cor.  xi.  2, 
where  Paul  says  of  the  Corinthians, 
"I  have  espoused  you  to  one  husband, 
that  I  may  present  you  as  a  chaste 
virgin  to  Christ."  %  By  the  word. 
There  has  been  much  diversity  of 
opinion  respecting  the  meaning  of 
this.  Probably  the  sense  of  the  ex- 
pression is,  that  all  this  was  to  be 
accomplished  by  the  instrumentality 
of  the  truth — the  word  of  God.  By 
that  truth  they  were  to  be  sanctified 
(John  xvii.  17) ;  and  in  accordance 
with  that  the  whole  work  from  the 
commencement  to  the  close  was  to 
be  accomplished.  It  was  not  by  ex- 
ternal ceremonies,  and  not  by  any 
miraculous  power  on  the  heart,  but 
by  the  faithful  application  of  truth 
to  the  heart. 

27.  That  he  may  present  it  to 
himself.  In  the  last  day,  when  he 
shall  receive  the  church  as  his  spouse 
to  heaven.  Rev.  xxi.  9.  Perhaps 
the  word  prepare  would  better  ex- 
press the  sense  here  than  present — 
that  he  may  prepare  it  for  himself  as 
a  holy  cliurch.  Tindal  renders  it, 
'  to  make  it  unto  himself.'  ^  A  glo- 
rious church.  A  church  full  of  ho- 
nour, splendour,  beauty.  The  idea  of 
shining,  or  of  being  bright,  would 
convey  the  sense  here.  Probably  there 
is  still  here  an  allusion  to  a  bride 
•  adorned  for  her  husband'  (Rev.  xxi. 
2;  comp.  Ps.  xlv.  9 — 14);  and  the 
idea  is,  that  the  church  will  be 
worthy  of  the  love  of  the  bride- 
groom, to  whom  it  will  then  be  pre- 
sented. *ir  Not  having  spot.  Not 
having  a  stain,  a  defect,  or  any  im- 
purity— still  retaining  the  allusion  to 
11* 


126 


such  thing ;  but  that  it  should  be 
holy  and  without  blemish. 

28  So  ought  men  to  love  their 
wives  as   their  own  bodies;   he 

a  bride,  and  to  the  care  taken  to  re- 
move every  blemish.  ^Or  wrinkle. 
In  the  vigour  and  beauty  of  youth  ; 
like  a  bride  in  whom  tliere  is  no 
wrinkle  of  age.  ^  Or  any  such  thing. 
Nothing  to  deform,  disfigure,  or  of- 
fend. To  this  beautiful  illustration 
of  the  final  glory  of  the  church,  the 
apostle  was  led  by  the  mention  of 
the  relation  of  the  husband  and  the 
wife.  It  shows,  (1.)  The  tendency 
of  the  thoughts  of  Paul.  He  dehght- 
ed  to  allow  the  associations  in  his 
mind,  no  matter  what  the  subject 
was,  to  draw  him  along  to  the  Re- 
deemer. (2.)  The  passage  here 
shows  us  what  the  church  will  yet 
be.  There  will  be  a  period  in  its 
history  when  tliere  shall  not  be  any 
imperfection;  when  there  shall  be 
neither  spot,  nor  wrinkle,  nor  any 
such  thing.  In  heaven  all  will  be 
pure.  On  earth  we  are  preparing  for 
that  world  of  purity ;  and  it  cannot 
be  denied  that  here  there  is  much 
that  is  imperfect  and  impure.  But 
in  that  future  world,  where  the 
church  shall  be  presented  to  Christ, 
clothed  in  the  robes  of  salvation, 
there  shall  not  be  one  unholy  mem- 
ber ;  one  deceiver  or  hypocrite ;  one 
covetous  or  avaricious  man ;  one  that 
shall  pain  the  hearts  of  the  friends 
of  purity  by  an  unholy  life.  And  in 
all  the  millions  tliat  shall  be  gathered 
there  out  of  every  land,  and  people, 
and  tongue,  and  age,  there  shall  be 
no  envy,  malice,  backbiting,  pride, 
vanity,  worldlinese;  there  shall  be 
no  annoying  and  vexing  conflict  in 
the  heart  with  evil  passions,  ^nar 
any  such  thing."*  How  different  from 
the  dfiurch  as  it  now  is ;  and  how  we 
should  pant  for  that  blessed  world ! 

28.  So  ought  men  to  love  theif 
toives,  as  their  own  bodies.   Because 


12« 


EPHESIANS. 


[A.  D.  64. 


that  loveth  his  wife  loveth  him- 
self. 

29  For  no  man  ever  yet  hated 
his  own  flesh ;  but  nourisheth  and 


they  are  one  flesh.  Ver.  31.  TKis 
is  the  subject  on  which  Paul  had 
been  speaking,  and  from  which  he 
had  been  diverted  by  the  allusion  to 
the  glorified  church.  The  doctrine 
here  is,  that  a  husband  should  have 
the  same  care  for  the  comfort  of 
his  wife  which  he  has  for  himself 
He  should  regard  her  as  one  with 
himself;  and  as  he  protects  his  own 
body  from  cold  and  hunger,  and, 
when  sick  and  suffering,  endeavours 
to  restore  it  to  health,  so  he  should 
regard  and  treat  her.  IT  He  that 
loveth  his  wife,  loveth  himself.  (1.) 
Because  she  is  one  with  him,  and 
their  interests  are  identified.  (2.) 
Because,  by  this,  he  really  promotes 
his  own  welfare,  as  much  as  he  does 
when  he  takes  care  of  his  own  body. 
A  man's  kindness  to  his  wife  will  be 
more  than  repaid  by  the  happiness 
which  she  imparts ;  and  all  the  real 
solicitude  which  he  shows  to  make 
her  happy,  will  come  to  more  than 
it  costs.  If  a  man  wishes  to  promote 
his  own  happiness  in  the  most  eflfec- 
tual  way,  he  had  better  begin  by 
showing  kindness  to  his  wife. 

29.  For  no  man  ever  yet  hated 
his  own  flesh.  This  is  urged  as  an 
argument  why  a  man  should  love 
his  wife  and  show  kindness  to  her. 
As  no  man  disregards  the  happiness 
of  his  own  body,  or  himself,  so  he 
should  show  equal  care  to  promote 
the  happiness  of  his  wife.  A  senti- 
ment similar  to  this  is  found  in  the 
classic  writers.  Thus  Curtius  (lib. 
vii.)  says,  Corporibus  nostris  quce 
utique  non  odimus  —  'We  do  not 
hate  those  things  that  pertain  ^o  our 
own  bodies.'  So  Seneca  (Epis.  14), 
Fateor  insitam  nobis  esse  corporis 
nostri  charitatem  —  'I  confess  that 
iiere  is  implanted  in  us  the  love  of 


cherisheth  it;  even  as  the  Lord 
the  church : 

30  For  we  are  members  "  of 

a  1  Co.  12.  27. 


our  own  body.'  The  word  nourish' 
eth  here  means  properly  to  bring  up, 
as  e.  g.,  children.  The  sense  here 
is,  that  he  provides  for  it,  and  guards 
it  from  exposure  and  want.  The 
word  cherisheth — ^Xrtsv  —  means 
properly  to  warm ;  and  may  mean 
here  that  he  defends  it  from  cold  by 
clothing — and  the  two  expressions 
denote  that  he  provides  food  and  rai- 
ment for  the  body.  So  he  is  to  do 
for  his  wife ;  and  in  like  manner  the 
Lord  Jesus  regards  the  church,  and 
ministers  to  its  spiritual  necessities. 
But  this  should  not  be  spiritualized 
too  fer.  The  general  idea  is  all  that 
we  want — that  Christ  has  a  tender 
concern  for  the  wants  of  the  church, 
as  a  man  has  for  his  own  body,  and 
that  the  husband  should  show  a  sim- 
ilar regard  for  his  wife. 

30.  For  we  are  members  of  his 
body.  Of  the  body  of  Christ.  See 
Notes  on  1  Cor.  xi.  3 ;  xii,  27.  John 
XV.  1—6,  and  Eph.  i.  23.  The  idea 
here  is,  that  there  is  a  close  and  in- 
timate anion  between  the  Christian 
and  the  Saviour — a  union  so  intimate 
that  they  may  be  spoken  of  as  one. 
^  Of  his  flesh,  and  of  his  bones. 
There  is  an  allusion  here  evidently 
to  the  language  which  Adam  used 
respecting  Eve.  "  This  is  now  bone 
of  my  bones,  and  flesh  of  my  flesh.' 
Gen.  ii.  23.  It  is  language  which 
is  employed  to  denote  the  closeness 
of  the  marriage  relation,  and  which 
Paul  applies  to  the  connection  be- 
tween Christ  and  his  people.  Of 
course,  it  cannot  be  understood  liter- 
ally. It  is  not  true  literally  that  our 
bones  are  a  part  of  the  bones  of. 
Christ,  or  our  flesh  of  his  flesh ;  nor 
should  language  ever  be  used  that 
would  imply  a  miraculous  union.  It 
is  not  a  physical  union,  but  a  union 


A.  D.  ft4.]  CHAPTER  V. 

his  body,  of  his  flesh,  and  of  his 
bones. 

31  For  » this  cause  shall  a  man 
leave  his  father  and  mother,  and 

a  Ge.  2.  24. 


s^ 


127 


of  attachment ;  of  feeling ;  of  love. 
If  we  avoid  the  notion  of  a  physical 
union,  however,  it  is  scarcely  possi- 
ble to  use  too  strong  language  in  de- 
scribing the  union  of  believers  with 
the  L^rd  Jesus.  The  Scriptures 
make  use  of  language  which  is 
stronger  than  that  employed  to  de- 
scribe any  other  connection;  and 
there  is  no  union  of  affection  so  pow- 
erful as  that  which  binds  the  Chris- 
tian to  the  Saviour.  So  strong  is 
it,  that  he  is  willing  for  it  to  forsake 
father,  mother,  and  home ;  to  leave 
his  country,  and  to  abandon  his  pos- 
sessions ;  to  go  to  distant  lands  and 
dwell  among  barbarians  to  make 
the  Redeemer  known;  or  to  go  to 
the  cross  or  the  stake  from  simple 
love  to  the  Saviour.  Account  for  it 
as  men  may,  there  has  been  mani- 
fested on  earth  nowhere  else  so  strong 
an  attachment  as  that  which  binds 
the  Christian  to  the  cross.  It  is 
stronger  love  than  that  which  a  man 
has  for  his  own  flesh  and  bones ;  for 
it  makes  him  willing  that  his  flesh 
should  be  consumed  by  fire,  or  his 
bones  broken  on  the  wheel  rather 
than  deny  him.  Can  the  infidel  ac- 
count for  this  strength  of  attachment 
on  any  other  principle  than  that  it 
has  a  divine  origin  ^ 

31.  For  this  cause.  ^Avtl  tovtov. 
This  verse  is  a  quotation  from  Gen. 
ii.  24,  and  contains  tlie  account  of 
the  institution  of  marriage.  The 
meaning  of  the  phrase  rendered  '  for 
this  uause'  is,  'answerably  to  this;' 
or  corresponding  *o  this — that  is,  to 
what  Paul  had  just  said  of  the  union 
of  believers  and  the  Redeemer.  On 
the  meaning  of  this  verse,  see  Notes 
on  Matt.  xix.  4.  There  is  no  evi- 
lence  that  the  marriage  connection 


shall  be  joined  unto  his  wife,  and* 
they  two  *  shall  be  one  flesh. 
33  This  is  a  great  mystery:' 


6  1  Co.  6. 16. 


was  originally  designed  to  symbolize 
or  typify  this  union,  but  it  may  be 
used  to  illustrate  that  connection, 
and  to  show  the  strength  of  the  at- 
tachment between  the  Redeemer 
and  his  people.  The  comparison 
should  be  confined,  however,  strictly 
to  the  use  made  of  it  in  the  New 
Testament. 

32.  This  is  a  great  mystery.  The 
Latin  Vulgate  translates  this,  sacra- 
mentum  hoc  magnum  est — '  this  is 
a  great  sacrament'' — and  this  is  the 
proof,  I  suppose,  and  the  only  proof 
adduced  by  the  Papists  that  mar- 
riage is  a  sacrament.  But  the  ori- 
ginal here  conveys  no  such  idea. 
The  word  mystery — ^vatrfiiov — 
means  something  which  is  conceal- 
ed, hidden,  before  unknown ;  some- 
thing into  which  one  must  be  initi- 
ated or  instructed  before  he  can  un- 
derstand it.  It  does  not  mean  that 
it  is  incomprehensible  when  it  is  dis- 
closed, but  that  hitherto  it  has  been 
kept  secret.  When  disclosed  it  may 
be  as  intelligible  as  any  other  truth. 
See  the  word  explained  in  the  Notes 
on  ch.  i.  9.  Here  it  means,  simply, 
that  there  was  much  about  the  union 
of  the  Redeemer  with  his  people, 
resembling  the  marriage  connection, 
which  was  not  obvious,  except  to 
those  who  were  instructed ;  which 
was  obscure  to  those  who  were  not  ini- 
tiated ;  which  they  did  not  understand 
who  had  not  been  taught.  It  does 
not  mean  that  no  one  could  under- 
stand it,  but  that  it  pertained  to  the 
class  of  truths  into  which  it  was  ne- 
cessary for  one  to  be  initiated  in 
order  to  comprehend  them.  The 
truth  that  was  so  great  a  mystery 
was,  that  the  eternal  Son  of  Grod 
should  form  such  an    union   with 


^ 


128 


EPHESIANS. 


[A.  D.  64. 


but  I  speak  concerning  Christ  and 
the  church. 

33  Nevertheless,  let  every  one 
of  you  in  particular,  so  love  his 

men ;  that  he  should  take  them  into 
a  connection  with  himself,  implying 
an  ardour  of  attachment,  and  a 
strength  of  affection  superior  to  even 
that  which  exists  in  the  marriage 
relation.  This  was  a  great  and  pro- 
found truth,  to  understand  which,  it 
was  necessary  to  receive  instruction. 
No  one  would  have  understood  it  with- 
out a  revelation ;  no  one  understands 
it  now  except  they  who  are  taught 
of  God.  '^  But  I  speak  concerning 
Christ  and  the  Church.  This,  it 
seems  to  me,  is  an  explicit  disclaimer 
of  any  intention  to  be  understood  as 
affirming  that  the  marriage  contract 
was  designed  to  be  a  type  of  the 
union  of  the  Redeemer  and  his  peo- 
ple. The  apostle  says  expressly, 
that  his  remarks  do  not  refer  to  mar- 
riage at  all  when  he  speaks  of  the 
mystery.  They  refer  solely  to  the 
union  of  the  Redeemer  and  his  peo- 
ple. How  strange  and  unwarranted, 
therefore,  are  all  the  comments  of 
expositors  on  this  passage  designed 
to  explain  marriage  as  a  mysterious 
type  of  the  union  of  Christ  and  the 
church!  If  men  would  allow  the 
apostle  to  speak  for  himself,  and  not 
force  on  him  sentiments  which  he 
expressly  disclaims,  the  world  would 
be  saved  from  such  insipid  allegories 
as  Macknight  and  others  have  de- 
rived from  this  passage.  The  Bible 
is  a  book  of  sense ;  and  the  time 
will  come,  it  is  hoped,  when,  freed 
from  all  such  allegorizing  exposi- 
tions, it  will  commend  itself  to  the 
good  sense  of  mankind.  Marriage 
is  an  important,  a  holy,  a  noble,  a 
pure  institution,  altogether  worthy 
of  God ;  but  it  does  not  thence  fol- 
low that  marriage  was  designed  to 
be  a  type  of  the  union  between 
Christ  and  the  church,  and  it  is  cer- 


wife  even  as  himself;  and  the 
wiie  see  that  she  reverence  her 
husband. 


tain  that  the  apostle  Paul  meant  to 
teach  no  such  thing. 

33.  Nevertheless.  The  apostle 
here  resumes  the  subject  which  he 
had  been  discussing  in  vs.  21 — 29, 
and  says  that  it  was  the  duty  of 
every  man  to  love  his  wife  as  he  did 
himself  This  was  the  main  topic, 
from  which  he  had  been  diverted  by 
the  discussion  respecting  the  love 
which  the  Redeemer  had  shown  for 
his  church.  ^  And  the  wife  see  that 
she  reverence  her  husband.  The 
word  '  see'  is  supplied  by  our  trans- 
lators. The  meaning  is,  that  it  was 
the  especial  duty  of  the  wife  to 
show  respect  for  her  husband  as  the 
head  of  the  family,  and  as  set  over 
her  in  the  Lord.  See  Notes  on  vs. 
22,  23.  The  word  rendered  reve- 
rence^ is  that  which  usually  denotes 
fear — ^o^^-r'at.  She  is  to /ear;  i.  e. 
to  honour,  respect,  obey  the  will  of 
her  husband.  It  is,  of  course,  not 
implied  that  it  is  not  also  her  duty 
to  love  her  husband,  but  that  there 
should  be  no  usurping  of  authority ; 
nO  disregard  of  the  arrangement 
which  G^  has  made ;  and  that  order 
and  peace  should  be  secured  in  a 
family  by  regarding  the  husband  as 
the  source  of  law. 

From  what  is  here  said  of  the  du- 
ties of  husband  and  wife  we  may 
remark, 

(1.)  That  the  happiness  of  society 
depends  on  just  views  of  the  mar- 
riage relation.  It  is  true  the  world 
over,  that  the  views  which  prevail 
in  regard  to  this  relation,  determine 
every  thing  in  reference  to  all  other^ 
relations  of  life,  and  to  all  other 
sources  of  enjoyment. 

(2.)  God  designed  that  woman 
should  occupy  a  subordinate,  though 
an  important  place  in  the  relations 


A.  D.  64.]  CHAPTER  V. 

of  social  life.  This  arrangement 
is  never  disregarded  without  evils 
which  cannot  be  corrected  until 
the  original  intention  is  secured. 
No  imaginary  good  that  can  come 
out  of  the  violation  of  the  original 
design;  no  benefits  which  females, 
individual- or  associated,  can  confer 
on  mankind  by  disregarding  this  ar- 
rangement, can  be  a  compensation 
for  the  evil  that  is  done,  nor  can  the 
evil  be  remedied  unless  woman  oc- 
cupies the  place  which  God  design- 
ed she  should  fill.  There  nothing 
else  can  supply  her  place;  and 
when  she  is  absent  from  that  situa- 
tion— no  matter  what  good  she  may 
be  doing  elsewhere — there  is  a  silent 
evil  reigning,  which  can  be  removed 
only  by  her  return.  It  is  not  hers 
to  fight  battles,  or  to  command 
armies  and  navies,  or  to  control  king- 
doms, or  to  make  laws.  Nor  is  it 
hers  to  go  forward  as  a  public  leader 
even  in  enterprises  of  benevolence, 
or  in  associations  designed  to  act  on 
the  public  mind.  Her  empire  is  the 
domestic  circle ;  her  first  influence 
is  there;  and  in  connection  with 
that,  in  such  scenes  as  she  can  en- 
gage in  without  trenching  on  the 
prerogative  of  man,  or  neglecting 
the  duty  which  she  owes  to  her  own 
family. 

(3.)  It  is  not  best  that  there  should 
be  the  open  exercise  of  authority  in 
a  family.  When  commands  beg-in 
in  the  relation  of  husband  and  wife, 
happiness  flies ;  and  the  moment  a 
husband  is  disposed  to  command  liis 
wife,  or  is  under  a  necessity  of  doing 
it,  that  moment  he  may  bid  adieu  to 
domestic  peace  and  joy. 

(4.)  A  wife,  therefore,  should 
never  give  her  husband  occasion  to 
command  her  to  do  any  thing,  or  to 
forbid  any-  thing.  His  known  wish, 
except  in  cases  of  conscience,  should 
be  law  to  her.  The  moment  she 
can  ascertain  what  his  will  is,  that 
moment  ought  to  settle  her  mind  as 
to  what  is  to  be  done. 


129 


(5.)  A  husband  should  never  wish 
or  expect  any  thing  that  it  may  not 
be  perfectly  proper  for  a  wife  to  ren- 
der. He,  too,  should  consult  her 
wishes ;  and  when  he  understands 
what  they  are,  he  should  regard 
what  she  prefers  as  the  very  thing 
which  he  would  command.  The 
known  wish  and  preference  of  a 
wife,  unless  there  be  something 
wrong  in  it,  should  be  allowed  to  in 
fluence  his  mind,  and  be  that  which 
he  directs  in  the  family. 

(6.)  There  is  no  danger  that  a 
husband  will  love  a  wife  too  much, 
provided  his  love  be  subordinate  to 
the  love  of  God.  The  command  is, 
to  love  her  as  Christ  loved  the 
church.  What  love  has  ever  been 
like  thatl  How  can  a  husband  ex- 
ceed it]  What  did  not  Christ  en- 
dure to  redeem  the  church?  So 
should  a  husband  be  willing  to  deny 
himself  to  promote  the  happiness  of 
his  wife ;  to  watch  by  her  in  sick- 
ness, and,  if  need  be,  to  peril  health 
and  life  to  promote  her  welfare. 
Doing  this,  he  will  not  go  beyond 
what  Clirist  did  for  the  church.  He 
should  remember  that  she  has  a  spe- 
cial claim  of  justice  on  him.  For 
him  she  has  left  her  father's  home, 
forsaken  the  friends  of  her  youth, 
endowed  him  with  whatever  proper- 
ty she  may  have,  sunk  her  name  in 
his,  confided  her  honour,  her  cha- 
racter, and  her  happiness,  to  his  vir- 
tue ;  and  the  least  that  he  can  do  for 
her  is  to  love  her,  and  strive  to  make 
her  happy.  This  was  what  she 
asked  when  she  consented  to  become 
his;  and  a  husband's  love  is  what 
she  still  asks  to  sustain  and  cheer 
her  in  the  trials  of  life.  If  she  has 
not  this,  whither  shall  she  go  for 
comfort  ] 

(7.)  We  may  see,  then,  the  guilt 
of  those  husbands  who  witlihold  their 
affections  from  their  wives,  and  for- 
sake those  to  whom  they  had  solemn- 
ly pledged  themselves  at  the  altar; 
those  who  neglect  to  provide  for  theif 


130 


EPHESIANS 


[A.  D.  64. 


wants,  or  to  minister  to  them  in  sick- 
ness; and  those  who  become  the 
victims  of  intemperance,  and  leave 
their  wives  to  tears.  There  is  much, 
much  guilt  of  this  kind  on  earth. 
There  are  many,  many  broken  vows. 
There  are  many,  many  hear^  made 
to  bleed.  There  is  many  a  pure  and 
virtuous  woman  who  was  once  the 
object  of  tender  affection,  now,  by 
no  fault  of  hers,  forsaken,  abused, 
broken-hearted,  by  the  brutal  conduct 
of  a  husband. 

(8.)  Wives  should  manifest  such 
a  character  as  to  be  worthy  of  love. 
They  owe  this  to  their  husbands. 
-They  demand  the  confidence  and 
affection  of  man;  and  they  should 
show  that  they  are  worthy  of  that 
confidence  and  affection.  It  is  not 
possible  to  love  that  which  is  unlove- 
ly, nor  to  force  affection  where  it  is 
undeserved ;  and,  as  a  wife  expects 
that  a  husband  will  love  her  more 
than  he  does  any  other  earthly  being, 
it  is  but  right  that  she  should  evince 
such  a  spirit  as  shall  make  that  pro- 
per. A  wife  may  easily  alienate  the 
affections  of  her  partner  in  life.  If 
she  is  irritable  and  fault-finding ;  if 
none  of  his  ways  please  her ;  if  she 
takes  no  interest  in  his  plans,  and  in 
what  he  does;  if  she  forsakes  her 
home  when  she  should  be  there,  and 
seeks  happiness  abroad;  or  if,  at 
home,  she  never  greets  him  with  a 
smile ;  if  she  is  wasteful  of  his  earn- 
ings, and  extravagant  in  her  habits, 
it  will  be  impossible  to  prevent  the 
effects  of  such  a  course  of  life  on  his 
mind.  And  when  a  wife  perceives 
the  slightest  evidence  of  alienated 
affection  in  her  husband,  she  should 
inquire  at  once  whether  she  has  not 
given  occasion  for  it,  and  exhibited 
such  a  spirit  as  tended  inevitably  to 
produce  such  a  result. 

(9.)  To  secure  mutual  love,  there- 
fore, it  is  necessary  that  there  should 
be  mutual  kindness,  and  mutual  love- 
liness of  character.  Whatever  is 
seen  to  be  offensive  or  painful,  should  I 


be  at  once  abandoned.  All  the  little 
peculiarities  of  temper  and  modes  of 
speech  that  are  observed  to  give 
pain,  should  be  forsaken;  and, 
while  one  party  should  endeavour 
to  tolerate  them,  and  not  to  be 
offended,  tlie  other  should  make  it 
a  matter  of  conscience  to  remove 
them. 

(10.)  The  great  secret  of  conjugal 
happiness  is  in  the  cultivation  of  a 
proper  temper.  It  is  not  so  much  in 
the  great  and  trying  scenes  of  life 
that  the  strength  of  virtue  is  tested ; 
it  is  in  the  events  that  are  constantly  ^ 
occurring;  the  manifestation  of  kind- 
ness in  the  things  that  are  happening 
every  moment ;  the  gentleness  that 
flows  along  every  day,  like  the  stream 
that  winds  through  the  meadow  and 
around  the  farm-house,  noiseless  but 
useful,  diffusing  fertility  by  day  and 
by  night.  Great  deeds  rarely  occur. 
The  happiness  of  life  depends  little 
on  them,  but  mainly  on  the  little  ^ 
acts  of  kindness  in  life.  We  need 
them  everywhere;  we  need  them 
always.  And  eminently  in  the  mar- 
riage relation  there  is  need  of  gen- 
tleness and  love,  returning  each 
morning,  beaming  in  the  eye,  and 
dwelling  in  the  heart  through  the 
livelong  day. 

CHAPTER  VI. 

ANALYSIS  OF  THE  CHAPTER. 

This  chapter  comprises  the  follow- 
ing subjects:  (1.)  An  exhortation 
to  children  to  obey  their  parents,  with 
a  promise  of  the  blessing  that  would 
follow  from  obedience.  Vs.  1 — 3.  (2.) 
An  exhortation  to  fathers  to  manifest 
such  a  character  that  children  could 
properly  obey  them,  and  to  train 
them  up  in  a  proper  manner.  Ver.  4. 
(3.)  The  duty  of  servants.  Vs.  5— 8. 
(4.)  The  duty  of  masters  towards 
their  servants.  Ver.  9.  (5.)  An  ex-, 
hortation  to  put  on  the  whole  armour 
of  God,  with  a  description  of  the 
christian  soldier,  and  of  the  christian 


A.  D.  64.] 


CHAl^TER  VI. 


CHAPTER  VI. 

CHILDREN,  »  obey  your  pa- 
aPr.23.  22.    Co.  3.  20,  &c. 


paijgply.  Vs.  10—17.  (6.)  The 
duty  of  prayer,  and  especially  of 
prayer  for  the  apostle  himself,  that 
he  might  be  enabled  to  speak  with 
boldness  in  the  cause  of  his  Master. 
Vs.  18—20.  (7.)  In  the  conclusion 
(vs.  21 — ^24),  he  informs  them  that 
if  they  wished  to  make  any  mquiries 
about  his  condition,  Tychicus,  who 
»  conveyed  this  letter,  could  acquaint 
them  with  his  circumstances;  and 
then  closes  the  epistle  with  the  usual 
benedictions. 

1.  Children,  texva.  This  word 
usually  signifies  those  who  are 
young;  but  it  is  here  used,  evidently, 
to  denote  those  who  were  under  the 
care  and  government  of  their  pa- 
rents, or  those  who  were  not  of  age. 
^  Obey  your  parents.  This  is  the 
first  great  duty  which  God  has  en- 
joined on  children.  It  is,  to  do  what 
their  parents  command  them  to  do. 
The  God  of  nature  indicates  that 
this  is  duty ;  for  he  has  impressed  it 
on  the  minds  of  all  in  every  age ; 
and  the  Author  of  revelation  confirms 
it.  It  is  particularly  important,  (1.) 
Because  the  good  order  of  a  family, 
and  hence  of  the  community,  de- 
pends on  it ;  no  community  or  family 
being  prosperous  where  there  is  not 
due  subordination  in  the  household. 
(2.)  Because  the  welfare  of  the  child 
depends  on  it ;  it  being  of  the  high- 
est importance  that  a  child  should  be 
early  taught  obedience  to  lawy  as  no 
one  can  be  prosperous  or  happy  who 
is  not  thus  obedient.  (3.)  Because 
the  child  is  not  competent,  as  yet,  to 
reason  on  what  is  right,  or  qualified 
to  direct  himself;  and,  while  that  is 
the  case,  he  must  be  subject  to  the 
will  of  some  other  person.  (4.)  Be- 
cause the  parent,  by  his  age  and  ex- 
perience, is  to  be  presumed  to  be 


rents   m 
right. 


the  Lord 


131 

for  this  18 


qualified  to  direct  and  guide  a  child. 
The  love  which  God  has  implanted 
in  the  heart  of  a  parent  for  a  child 
secures,  in  general,  the  administra- 
tion of  this  domestic  government-  in 
such  a  way  as  not  to  injure  the  child. 
A  father  will  not,  unless  under  strong 
passion  or  the  excitement  of  intoxi- 
cation, abuse  his  authority.  He  loves 
'the  child  too  much.  He  desires  his 
welfare ;  and  the  placing  of  the  child 
under  the  authority  of  the  parent  is 
about  the  same  thing  in  regard  to 
the  welfare  of  the  child,  as  it  would 
be  to  endow  the  child  at  once  with 
all  the  wisdom  and^experience  of  the 
parent  himself  (5.)  It  is  important, 
because  the  family  government  is 
designed  to  be  an  imitation  of  the 
government  of  God.  The  govern- 
ment of  God  is  what  a  perfect 
family  government  would  be;  and 
to  accustom  a  child  to  be  obedient 
to  a  parent,  is  designed  to  be  one 
method  of  leading  him  to  be  obe- 
dient to  God.  No  child  that  is  dis- 
obedient to  a  parent  will  be  obe- 
dient to  God ;  and  that  child  that  is 
most  obedient  to  a  father  and  mother 
will  be  most  likely  to  become  a 
Christian,  and  an  heir  of  heaven. 
And  it  may  be  observed,  in  general, 
that  no  disobedient  child  is  virtuous, 
prosperous,  or  happy.  Every  one 
foresees  the  ruin  of  such  a  child; 
and  most  of  the  cases  of  crime  that 
lead  to  the  penitentiary,  or  the  gal- 
lows, commence  by  disobedience  to 
parents.  ^  In  the  Lord.  That  is, 
as  tar  as  their  commandments  agree 
with  those  of  God,  and  no  farther. 
No  parent  can  have  a  right  to  re- 
quire a  child  to  steal,  or  lie,  or  cheat, 
or  assist  him  in  committing  murder, 
or  in  doing  any  other  wrong  thing. 
No  parent  has  a  right  to  forbid  a 
child  to  pray,  to  re^  the  Bible,  to 


132 


EPHESIi^S. 


[A.  D.  64 


2  Honour  <*  thy  father  and  mo- 
ther, (which  is  the  first  command- 
ment with  promise,) 

a  Ex.  20.  12. 

worship  God,  or  to  make  a  profession 
of  rehgion.  The  duties  and  rights 
of  children  in  such  cases  are  simiJar 
to  those  of  wives  (see  Notes  on  ch. 
V.  22) ;  and,  in  all  cases,  God  is  to 
be  obeyed  rather  than  man.  When 
a  parent,  however,  is  opposed  to  a 
child;  when  he  expresses  an  un- 
willingness that  a  child  should  attend 
a  particular  church,  or  make  a  pro- 
fession of  religion,  such  opposition 
should  in  all  cases  be  a  sufficient 
reason  for  the  child  to  pause  and  re- 
examine the  subject.  He  should 
pray  much,  and  think  much,  and  in- 
quire much,  before,  in  any  case,  he 
acts  contrary  to  the  will  of  a  father 
or  mother ;  and,  when  he  does  do  it, 
he  should  state  to  them,  with  great 
gentleness  and  kindness,  that  he  be- 
lieves he  ought  to  love  and  serve 
God.  IT  For  this  is  right.  It  is 
right,  (1.)  because  it  is  so  appointed 
by  God  as  a  duty ;  (2.)  because  chil- 
dren owe  a  debt  of  gratitude  to  their 
parents  for  what  they  have  done  for 
them ;  (3.)  because  it  will  be  for  the 
good  of  the  children  themselves,  and 
for  the  welfare  of  society. 

2.  Honour  thy  father  and  mother. 
See  Ex.  xx.  12.  Comp.  Notes  on 
Matt.  XV.  4.  Tf  Which  is  the  first 
commandment  with  promise.  With  a 
promise  annexed  to  it.  The  promise 
was,  that  their  days  should  be  long 
in  the  land  which  the  Lord  their 
God  would  give  them.  It  is  not  to 
be  supposed  that  the  observance  of 
the  four  first  commandments  would 
not  be  attended  with  a  blessing,  but 
no  particular  blessing  is  promised. 
It  is  true,  indeed,  that  there  is  a 
general  declaration  annexed  to  the 
second  commandment,  that  God 
would  show  mercy  to  thousands  of 
generations  of  them  that  loved  him 
and  that  kept  his  commandments. 


3  That  It  may  be  well  with 
thee,  and  thou  mayest  Uve  long 
on  the  earth. 


But  that  is  rather  a  declaration  in 
regard  to  all  the  commands  of  God 
than  a  promise  annexed  to  that  spe- 
cific commandment.  It  is  an  assur- 
ance that  obedience  to  the  law  of 
God  would  be  followed  with  bless- 
ings to  a  thousand  generations,  and 
is  given  in  view  of  the  first  and  se- 
cond commandments  together,  be- 
cause  they  related  particularly  to  the  % 
honour  that  was  due  to  God.  But 
the  promise  in  the  fifth  command- 
ment is  a  special  promise.  It  does 
not  relate  to  obedience  to  God  in 
general,  but  it  is  a  particular  assur- 
ance that  they  who  honour  their  pa- 
rents shall  have  a  particular  blessing 
as  the  result  of  that  obedience. 

3.  That  it  may  be  well  with  thee 
This  is  found  in  the  fifth  command- 
ment as  recorded  in  Deut.  v.  16. 
The  whole  commandment  as  there 
recorded  is,  "  Honour  thy  father  and 
thy  mother,  as  the  Lord  thy  God  hath 
commanded  thee ;  that  thy  days  may 
be  prolonged,  and  that  it  may  go 
well  with  thee  in  the  land  which  the 
Lord  thy  God  giveth  thee."  The 
meaning  here  is,  that  they  would  be 
more  happy,  usefiil,  and  virtuous  if 
they  obeyed  their  parents  than  if 
they  disobeyed  them.  %  And  thou 
mayest  live  long  on  the  earth.  In 
the  commandment  as  recorded  in 
Ex.  XX.  12,  the  promise  is,  '  that  thy 
days  may  be  long  upon  the  land 
which  the  Lord  thy  God  giveth  thee.' 
This  referred  to  the  promised  land 
— the  land  of  Canaan.  The  mean- 
ing doubtless,  is,  that  there  would 
be  a  special  providence,  securing  to 
those  who  were  obedient  to  parents 
length  of  days.  Long  life  was  re- 
garded as  a  great  blessing;  and  this 
blessing  was  promised.  The  apostle 
here  gives  to  the  promise  a  more 
general  form,  and  says  that  obedi- 


A.  D.  64.] 


CHAPTER  VI 


133 


4  And  ye  fathers,  provoke  not 
your  children  to  wrath :  but  bring 

ence  to  pareiUs  was  connected  at  all 
times  with  long  life.  We  may  re- 
mark here  (1.)  that  long  life  is  a 
blessing.  It  affords  a  longer  space 
to  prepare  for  eternity ;  it  enables  a 
man  to  be  more  useful ;  and  it  fur- 
nishes a  longer  opportunity  to  study 
the  works  of  God  on  earth.  It  is 
not  improper  to  desire  it;  and  we 
should  make  use  of  all  the  means  in 
our  power  to  lengthen  out  our  days, 
and  to  preserve  and  protract  our 
lives.  (2.)  It  is  still  true  that  obe- 
dience to  parents  is  conducive  to 
length  of  life,  and  that  those  who 
are  most  obedient  in  early  life,  other 
things  being  equal,  have  the  best 
prospect  of  living  long.  This  oc- 
curs because  (a)  obedient  children 
are  saved  from  the  vices  and  crimes 
which  shorten  life.  No  parent  will 
command  his  child  to  be  a  drunkard, 
a  gambler,  a  spendthrift,  a  pirate,  or 
a  murderer.  But  these  vices  and 
crimes,  resulting  in  most  cases  from 
disobedience  to  parents,  all  shorten 
life;  and  they  who  early  commit 
them  are  certain  of  an  early  grave. 
No  child  who  disobeys  a  parent  can 
have  any  security  that  he  will  not 
fall  a  victun  to  such  vices  and  crimes. 
(6)  Obedience  to  parents  is  connect- 
ed with  virtuous  habits  that  are  con- 
di^cive  to  long  life.  It  will  make  a 
child  industrious,  temperate,  sober; 
it  will  lead  him  to  restrain  and  gov- 
ern his  wild  passions;  it  will  lead 
him  to  form  habits  of  self-govern- 
ment which  will  in  future  life  save 
him  from  the  snares  of  vice  and 
temptation,  (c)  Many  a  life  is  lost 
early  by  disobeying  a  parent.  A 
child  disobeys  a  fiither  and  goes  into 
a  dram-shop ;  or  he  goes  to  sea ;  or 
he  becomes  the  companion  of  the 
wicked — and  he  may  be  wrecked  at 
sea,  or  his  character  on  land  may  be 
wrecked  for  ever.  Of  disobedient 
children  there  is  perhaps  not  one  in 
12 


them  up  in  the  nurture  and  ad- 
monition of  the  Lord. 


a  hundred  that  ever  reaches  an  ho- 
noured old  age.  (d)  We  may  still 
believe  that  God,  in  his  providence, 
will  watch  over  those  who  are  obe- 
dient to  a  father  and  mother.  If  he 
regards  a  falling  sparrow  (Matt.  x. 
29),  he  will  not  be  unmindful  of  an 
obedient  child;  if  he  numbers  the 
hairs  of  the  head  (Matt.  x.  30),  he 
will  not  be  regardless  of  the  little 
boy  that  honours  him  by  obeying  a 
father  and  mother. 

4.  And  ye  fathers.  A  command 
addressed  particularly  to  fathers^ 
because  they  are  at  the  head  of  the 
family,  and  its  government  is  espe- 
cially committed  to  them.  The  ob- 
ject of  the  apostle  here  is,  to  show 
parents  that  their  commands  should 
be  such  that  they  can  be  easily 
obeyed,  or  such  as  are  entirely  rea- 
sonable and  proper.  If  children  are 
required  to  o6ey,  it  is  but  reasonable 
that  the  commands  of  the  parent 
should  be  such  that  they  can  be 
obeyed,  or  such  that  the  child  shall 
not  be  discouraged  in  his  attempt  to 
obey.  This  statement  is  in  accord- 
ance with  what  he  had  said  (ch.  v. 
22 — 25)  of  the  relation  of  husband 
and  wife.  It  was  the  duty  of  the  wife 
to  obey — but  it  was  the  correspond- 
ing duty  of  the  husband  to  manifest 
such  a  character  that  it  woul,d  be 
pleasant  to  yield  obedience — so  to 
love  her,  that  his  known  wish  would 
be  laio  to  her.  In  like  manner  it 
is  the  duty  of  children  to  obey  a 
parent ;  but  it  is  the  duty  of  a  pa- 
rent to  exhibit  such  a  character,  and 
to  maintain  such  a  government,  that 
it  would  be  proper  for  the  child  to 
obey;  to  command  nothing  that  is 
unreasonable  or  improper,  but  to 
train  up  his  children  in  the  ways  of 
virtue  and  pure  religion.  ^  Provckt 
not  your  children  to  wrath.  That 
is,  by  unreasonable  commands;  by 
needless  severity ;  by  the  manifesta 


134 


EPHESIANS. 


[A.  D.  64 


tion  of  anger.  So  govern  them,  and 
BO  punish  them — if  punishment  is 
necessary — that  they  shall  not  lose 
their  confidence  in  you,  but  shall 
love  you.  The  apostle  here  has  hit 
on  the  very  danger  to  which  parents 
are  most  exposed  in  the  government 
of  their  children.  It  is  that  of  sour- 
ing their  temper ;  of  making  them 
feel  that  the  parent  is  under  the  in- 
fluence of  anger,  and  that  it  is  right 
for  them  to  be  so  too.  This  is  done 
(1.)  when  the  commands  of  a  parent 
are  unreasonable  and  severe.  The 
spirit  of  a  child  then  becomes  irri- 
tated, and  he  is  "  discouraged."  Col. 
iii.  21.  (2.)  When  a  parent  is  evi- 
dently excited  when  he  punishes  a 
child.  The  child  then  feels  (a)  that 
if  his  father  is  angry,  it  is  not  wrong 
for  him  to  be  angry ;  and  (b)  the 
very  fact  of  anger  in  a  parent  kin- 
dles anger  in  his  bosom — just  as  it 
does  when  two  men  are  contending. 
If  he  submits  in  the  case,  it  is  only 
because  the  parent  is  the  strongest, 
not  because  he  is  right,  and  the 
child  cherishes  anger,  while  he 
yields  to  power.  There  is  no  prin- 
ciple of  parental  government  more 
important  than  that  a  father  should 
command  his  own  temper  when  he 
inflicts  punishment.  He  should  pun- 
ish a  child  not  because  he  is  angry, 
but  because  it  is  right ;  not  because 
it  has  become  a  matter  of  personal 
contest,  but  because  God  requires 
that  he  should  do  it,  and  the  welfare 
of  the  child  demands  it.  The  mo- 
ment when  a  child  sees  that  a  pa- 
rent punishes  him  under  the  influ- 
ence of  anger,  that  moment  the 
child  will  be  likely  to  be  angry  too — 
and  his  anger  will  be  as  proper  as 
that  of  the  parent.  And  yet,  how 
ofl;en  is  punishment  inflicted  m  this 
manner !  And  how  often  does  the 
child  feel  that  the  parent  punished 
him  simply  because  he  was  the 
strongest,  not  because  it  was  right ; 
and  how  often  is  the  mind  of  a  child 
left  with  a  strong  conviction  that 


wrong  has  been  done  him  by  the 
punishment  which  he  has  received, 
rather  than  witli  repentance  for  the 
wrong  that  he  has  himself  done. 
^  But  bring  them  up.  Place  them 
under  such  discipline  and  instruc- 
tion that  they  shall  become  acquaint- 
ed with  the  Lord.  ^  In  the  nurture, 
iv  TioiSsia.  The  word  here  used 
means  training  of  a  child ;  hence 
education,  instruction,  discipline. 
Here  it  means  that  they  are  to  train 
up  their  children  in  such  a  manner 
as  the  Lord  approves ;  that  is,  they 
are  to  educate  them  for  virtue  and 
religion.  ^  And  admonition.  The 
word  here  used — vov^eala — means, 
literally,  a  putting  in  mind,  then 
warning,  admonition,  instruction. 
The  sense  here  is,  that  they  were  to 
put  them  in  mind  of  the  Lord— of 
his  existence,  perfections,  law,  and 
claims  on  their  hearts  and  lives. 
This  command  is  positive,  and  is  in 
accordance  with  all  the  requirements 
of  the  Bible  on  the  subject.  No  one 
can  doubt  that  the  Bible  enjoins  on 
parents  the  duty  of  endeavouring  to 
train  up  their  children  in  the  ways 
of  religion,  and  of  making  it  the 
grand  purpose  of  this  life  to  prepare 
them  for  heaven.  It  has  been  often 
objected  that  children  should  be  left 
on  religious  subjects  to  form  their 
own  opinions  when  they  are  able  to 
judge  for  themselves.  Infidels  and 
irreligious  men  always  oppose  *»oi 
neglect  the  duty  Iiere  enjomed; 
and  the  plea  commonly  is,  that  to 
teach  religion  to  children  is  to 
make  them  prejudiced;  to, destroy 
their  independence  of  mind;  and 
to  prevent  their  judging  as  impar- 
tially on  so  important  a  subject  as 
they  ought  to.  In  reply  to  this, 
and  in  defence  of  the  requirements 
of  the  Bible  on  the  subject,  we 
may  remark,  (1.)  That  to  suffer  a 
child  to  grow  up  without  any  in- 
struction in  religion,  is  about  the 
same  as  to  suffer  a  garden  to  lie 
without  any  culture.     Such  a  gar- 


A.  D.  64.]  CHAPTER  VI. 

5  Servants,"  be  obedient  to  them 
that  are  your  masters  according  to 

a  1  Pe.  2. 18,  &c. 


deji  would  soon  be  overrun  with 
weeds,  and  briars,  and  thorns — but 
not  sooner,  or  more  certainly,  than 
the  mind  of  a  child  would.  (2.) 
Men  do  instruct  their  children  in  a 
great  many  things,  and  why  should 
they  not  in  religion!  They  teach 
them  how  to  behave  in  company; 
the  art  of  farming ;  the  way  to  make 
or  use  tools ;  how  to  make  money ; 
how  to  avoid  the  arts  of  the  cunning 
seducer.  But  why  should  it  not  be 
said  that  all  this  tends  to  destroy 
their  independence,  and  to  make  them 
prejudiced?  Why  not  leave  their 
minds  open  and  free,  and  suffer  them 
to  form  their  own  judgments  about 
farming  and  the  mechanic  arts  when 
their  minds  are  matured]  (3.) 
Men  do  inculcate  their  own  senti- 
ments in  religion.  An  infidel  is  not 
usually  very  anxious  to  conceal  his 
views  from  his  children.  Men  teach 
by  example  ;  by  incidental  remarks; 
by  the  neglect  of  that  which  they 
regard  as  of  no  value.  A  man  who 
does  not  pray,  is  teaching  his  chil- 
dren not  to  pray ;  he  who  neglects 
the  public  worship  of  God,  is  teach- 
ing his  children  to  neglect  it ;  he  who 
does  not  read  the  Bible,  is  teaching 
his  children  not  to  read  it.  Such  is 
the  constitution  of  things,  that  it  is 
impossible  for  a  parent  not  to  incul- 
cate his  own  religious  views  on  his 
children.  Since  this  is  so,  all  that 
the  Bible  requires  is,  that  his  in- 
structions should  be  right.  (4.) 
To  inculcate  the  truths  of  religion 
is  not  to  make  the  mind  narrow, 
prejudiced,  and  indisposed  to  per- 
ceive the  truth.  Religion  makes 
the  mind  candid,  conscientious,  open 
to  conviction,  ready  to  follow  the 
truth.  Superstition,  bigotry,  infi- 
delity, and  all  error  and  falsehood, 
make  the  mind  narrow  and  p^ejl^ 


135 


the  flesh,  with  fear  and  trembling, 
in  singleness  of  your  heart,  as 
unto  Christ. 


diced.  (5.)  If  a  man  does  not  teach 
his  children  truth,'oihers  will  teach 
them  error.  The  young  skeptic  that 
the  child  meets  in  the  street;  the 
artful  infidel ;  the  hater  of  God ;  the 
unprmcipled  stranger,  will  teach  the 
child.  But  is  it  not  better  for  a  pa- 
rent to  teach  his  child  the  truth  than 
for  a  stranger  to  teach  him  error  7 
(6.)  Religion  is  the  most  important 
of  all  subjects,  and  therefore  it  is  of 
most  importance  that  children  on 
that  subject  should  be  taught  truth. 
Of  whom  can  God  so  properly  re- 
quire this  as  of  a  parent "?  If  it  be 
asked  in  what  way  a  parent  is  to 
bring  up  his  children  in  the  nurture 
and  admonition  of  the  Lord,  I  an- 
swer, 1.  By  directly  inculcating 
the  doctrines  and  duties  of  religion 
— just  as  he  does  any  thing  else  that 
he  regards  as  of  value.  2.  By 
placing  them  in  the  Sabbath-school, 
where  he  may  have  a  guarantee  that 
they  will  be  taught  the  truth.  3. 
By  conducting  them — not  merely 
sending  them — to  the  sanctuary,  that 
they  may  be  taught  in  the  house  of 
God.  4.  By  example  —  all  teach- 
ing bemg  valueless  without  that. 
5.  By  prayer  for  the  divine  aid  in 
his  efforts,  and  for  the  salvation  of 
their  souls.  These  duties  are  plain, 
simple,  easy  to  be  performed,  and 
are  such  as  a  man  knows  he  ought 
to  perform.  If  neglected,  and  the 
soul  of  the  child  he  lost,  a  parent 
has  a  most  fearful  account  to  render 
to  God. 

5.  Servants.  Ol8o\JKot.  The  word 
here  used  denotes  one  who  is  bound 
to  render  service  to  another,  who* 
ther  that  service  be  free  or  voluntary, 
and  may  denote,  therefore,  either  a 
slave,  or  one  who  binds  himself  to 
render  service  to  another.  It  is  often 
used  in  these  senses  in  the  New  Tes- 


m 


136 


EPHESIAN^. 


[A.  D.  64 


tament,  just  as  it  is  elsewhere.  It 
cannot  be  demonstrated  that  the 
word  here  necessarily  means  slaves ; 
though,  if  slavery  existed  among 
those  to  whom  this  epistle  was  writ- 
ten— as  there  can  be  little  doubt  that 
it  did — it  is  a  word  which  would  ap- 
ply to  those  in  this  condition.  Comp. 
Notes  on  1  Cor.  vii.  21.  Gal.  iii.  28. 
On  the  general  subject  of  slavery, 
and  the  Scripture  doctrine  in  regard 
to  it,  See  Notes  on  Isa.  Iviii.  6. 
Whether  the  persons  here  referred 
to  were  slaves,  or  were  those  who 
had  bound  themselves  to  render  a 
voluntary  servitude,  the  directions 
here  given  were  equally  appropriate. 
It  was  not  the  design  of  the  Chris- 
tian religion  to  produce  a  rude  sun- 
dering of  the  ties  which  bind  man 
to  man,  but  to  teach  all  to  perform 
their  duties  aright  in  the  relations 
in  which  Christianity  found  them, 
and  gradually  to  modify  the  customs 
of  society,  and  to  produce  ultimately 
the  universal  prevalence  of  that 
which  is  right.  ^  Be  obedient  to 
them.  This  is  the  uniform  direction 
in  the  New  Testament.  See  1  Pet. 
ii.  18.  ITim.  vi.  1— 3.  Notes,  1 
Cor.  vii.  21.  The  idea  is,  that  they 
were  to  show  in  that  relation  the  ex- 
cellence of  the  religion  which  they 
professed.  If  they  could  be  made 
free,  they  were  to  prefer  that  condi- 
tion to  a  state  of  bondage  (1  Cor.  vii. 
21),  but  while  the  relation  remained, 
they  were  to  be  kind,  gentle,  and 
obedient,  as  became  Christians.  In 
the  parallel  place  in  Colossians  (iii. 
22),  it  is  said  that  they  were  to  obey 
their  masters  "  in  all  things."  But 
evidently  this  is  to  be  understood 
with  the  limitations  implied  in  the 
case  of  wives  and  children  (see  Notes 
on  ch.  V.  24;  vi.  1),  and  a  master 
would  have  no  right  to  command 
that  which  was  morally  wrong. 
^  According  to  the  jiesh.  This  is 
designed,  evidently,  to  limit  the  ob- 
ligation to  obedience.  The  mean- 
ing is,  that  they  had  control  over 


the  body,  the  flesh.  They  had  the 
power  to  command  the  service  which 
the  body  could  render;  but  they 
were  not  lords  of  the  spirit.  The 
soul  acknowledged  God  as  its  Lord, 
and  to  the  Lord  they  were  to  be  sub- 
ject in  a  higher  sense  than  to  their 
masters.  ^  With  fear  and  trem- 
bling.  With  reverence  and  with 
a  dread  of  offending  them.  They 
have  authority  and  power  over  you, 
and  vou  should  be  afraid  to  incur 
their  displeasure.  Whatever  might 
be  true  about  the  propriety  of  slave- 
ry, and  whatever  might  be  the  duty 
of  the  master  about  setting  the  slave 
free,  it  would  be  more  to  the  honour 
of  religion  for  the  servant  to  perform 
his  task  with  a  willing  mind,  than 
to  be  contumacious  and  rebellious. 
He  could  do  more  for  the  honour  of 
religion  by  patiently  submitting  to 
even  what  he  felt  to  be  wrong,  than 
by  being  punished  for  what  would 
be  regarded  as  rebellion.  It  may  be 
added  here,  that  it  was  presumed 
that  servants  then  could  read.  These 
directions  were  addressed  to  them, 
not  to  their  masters.  Of  what  use 
would  be  directions  like  these  ad- 
dressed to  American  slaves — scarce 
any  of  whom  can  read  ?  If  /n  single- 
ness of  your  heart.  With  a  simple, 
sincere  desire  to  do  what  ought  to 
be  done,  ^f  -4.s  unto  Christ.  Feel- 
ing that  by  rendering  proper  service 
to  your  masters,  you  are  in  fact 
serving  the  Lord,  and  that  you  are 
doing  that  which  will  be  well-pleas- 
ing to  him.  See  Notes  on  1  Cor.  vii. 
22.  Fidelity,  in  whatever  situation 
we  may  be  in  life,  is  acceptable  ser- 
vice to  the  Lord.  A  Christian  may 
as  acceptably  serve  the  Lord  Jesus 
in  the  condition  of  a  servant,  as  if 
he  were  a  minister  of  the  gospel,  oi 
a  king  on  a  throne.  Besides,  it  will 
greatly  lighten  the  burdens  of  such 
a  situation,  and  make  the  toils  of  an 
humble  condition  easy,  to  remem 
her  that  we  are  then  serving  the 
Iiord. 


A.  D.  64]  CHAPTER  VI. 

6  Not  ^vith  eye-service,  as  men- 
pleasers;  but  as  the  servants  of 
Christ,  doing  the  will  of  God  from 
the  heart ; 


6.  Not  with  eye-service.  That  is, 
not  with  service  rendered  only  un- 
der the  eye  of  the  master,  or  when 
his  eye  is  fixed  on  you.  The  apos- 
tle has  here  adverted  to  one  of  the 
evils  of  involuntary  servitude  as  it 
exists  everywhere.  It  is,  that  the 
slave  will  usually  obey  only  when 
the  fiye  of  the  master  is  upon  him. 
The  freeman  who  agrees  to  labour 
for  stipulated  wages  may  be  trusted 
when  the  master  is  out  of  sight ;  but 
not  the  slave.  Hence  the  necessity 
where  there  are-  slaves  of  having 
*  drivers'  who  shall  attend^  them, 
and  who  shall  compel  them  to  work. 
This  evil  it  is  impossible  to  avoid, 
except  where  true  religion  prevails 
— apd  the  extensive  prevalence  of 
true  religion  would  set  the  slave  at 
liberty.  Yet  as  long  as  the  relation 
exists,  the  apostle  would  enjoin  on 
the  servant  the  duty  of  performing 
his  work  conscientiously,  as  render- 
ing service  to  the  Lord.  This  direc- 
tion, moreover,  is  one  of  great  im- 
portance to  all  who  are  employed  in 
the  service  of  others.  They  are 
bound  to  perform  their  duty  with  as 
much  fidelity  as  though  the  eye  of 
the  employer  was  always  upon  them, 
remembering  that  though  the  eye 
of  man  may  be.  turned  away,  that 
of  God  never  is.  ^  As  men-pleasers. 
As  if  it  were  the  main  object  to 
please  men.  The  object  should  be 
rather  to  please  and  honour  God. 
^  But  as  the  servants  of  Christ. 
See  Notes  on  1  G)r.  vii.  22.  If  Do- 
ing the  will  of  God  from  the  heart. 
That  is,  God  requires  industry,  fideli- 
ty, conscientiousness,  submission,  and 
obedience  in  that  rank  of  life.  We 
render  acceptable  service  to  God 
when,  fi-om  regard  to  his  will,  we 
jerform  the  services  which  are  de- 
12* 


137 

7  With  good-will  doing  ser- 
vice, as  to  the  Lord,  and  not  to 
men; 


manded  of  us  in  the  situation  in  life 
where  we  may  be  placed,  however 
humble  that  may  be. 

7.  As  to  the  Lord,  and  not  to  men. 
That  is,  he  should  regard  his  lot  in 
life  as  having  been  ordered  by  Di- 
vine Providence  for  some  wise  and 
good  purpose ;  and  until  he  may  be 
permitted  to  enjoy  his  liberty  in  a 
quiet  and  peaceable  manner  (Notes, 
1  Cor.  vii.  21),  he  should  perform  his 
duties  with  fidelity,  and  feel  that  he 
was  rendering  acceptable  service  to 
God.  This  would  reconcile  him  to 
much  of  the  hardships  of  his  lot 
The  feeling  that  God  has  ordered 
the  circumstances  of  our  lives,  and 
that  he  has  some  wise  and  good  enda 
to  answer  by  it,  makes  us  contented 
there ;  though  we  may  feel  that  our 
fellow-man  may  be  doing  us  injus- 
tice. It  was  this  principle  that  made 
the  martyrs  so  patient  under-  the 
wrongs  done  them  by  men ;  and  this 
may  make  even  a  slave  patient  and 
submissive  under  the  wrongs  of  a 
master.  But  let  not  a  master  think, 
because  a  pious  slave  shows  this  spi- 
rit, that,  therefore,  the  slave  feela 
that  the  master  is  right  in  withhold- 
ing his  fi-eedom;  nor  let  him  sup- 
pose, because  religion  requires  the 
slave  to  be  submissive  and  obedient, 
that,  therefore,  it  approves  of  what 
the  master  does.  It  does  this  no 
more  than  it  sanctioned  the  conduct 
of  Nero  and  Mary,  because  religion 
required  the  martyrs  to  be  unresist- 
ing, and  to  allow  themselves  to  be 
led  to  the  stake.  A  conscientious 
slave  may  find  happiness  in  submit- 
»ting  to  Gfod,  and  aging  his  will,  just 
as  a  conscientious  martyr  may.  "But 
this  does  not  sanction  the  wrong, 
either  of  the  slave-owner  or  of  the 
persecutor. 


198 


EPHESIANS. 


[A.  p.  64 


8  Knowing  that  whatsoever 
good  thing  any  man  doeth,  the 
same  shall  he  receive  of  the  Lord, 
whether  he  he  bond  or  free. 


8.  Knowing  thai  whatsoever  good 
thing.  Whatever  a  man  does  that 
is  right,  for  that  he  shall  be  appro- 
priately rewarded.  No  matter  what 
his  rank  in  life,  if  he  discharges  his 
duty  to  God  and  man,  he  will  be  ac- 
cepted. A  man  in  a  state  of  servi- 
tude may  so  live  as  to  honour  God ; 
and,  so  living,  he  should  not  be 
greatly  solicitous  about  his  condition. 
A  master  may  fail  to  render  suitable 
recompense  to  a  slave.  But,  if  the 
servant  is  faithful  to  God,  he  will 
recompense  him  in  the  future  world. 
It  is  in  this  way  that  religion  would 
make  the  evils  of  life  tolerable,  by 
teaching  those  who  are  oppressed  to 
bear  their  trials  in  a  patient  spirit, 
and  to  look  forward  to  the  future 
world  of  reward.  Religion  does  not 
approve  of  slavery.  It  is  the  friend 
of  human  rights.  If  it  had  full  in- 
fluence on  earth,  it  would  restore 
every  man  to  freedom,  and  impart  to 
each  one  his  rights.  Christianity 
nowhere  requires  its  friends  to  make 
or  to  own  a  slave.  No  one  under  the 
proper  influence  of  religion  ever  yet 
made  a  man  a  slave ;  there  is  no  one 
under  its  proper  influence  who  would 
not  desire  that  all  should  be  free; 
and  just  in  proportion  as  true  reli- 
gion spreads  over  the  world,  will 
universal  freedom  be  its  attendant. 
But  Christianity  would  lighten  the 
evils  of  slavery  even  while  it  exists, 
and  would  comfort  those  who  are 
doomed  to  so  hard  a  lot,  by  assuring 
them  that  there  they  may  render  ac- 
ceptable service  to  God,  and  that 
they  soon  will  be  admitted  to  a  world 
where  galling  servitude  will  be 
known  no  more.  If  they  may  not 
have  freedom  here,  they  may  have 
contentment ;  if  they  feel  that  wrong 
is  done  them  by  men,  they  may  feel 


9  And  ye  masters,  do  the  same 
things  unto  them,  ^  forbearing 
threatening :  knowing  that  ^  your 

*  moderating. 

a  some  read,  both  your  and  their. 

that  right  will  be  done  them  by  God ; 
if  their  masters  do  not  reward  them 
for  their  services  here,  God  will; 
and  if  they  may  not  enjoy  liberty 
here,  they  will  soon  be  received  into 
the  world  of  perfect  freedom  — 
heaven. 

9.  And  ye  masters.  The  object 
of  this  is,  to  secure  for  servants  a 
proper  treatment.  It  is  evident, 
from  this,  that  there  were  in  the 
christian  church  those  who  were 
masters ,-  and  the  most  obvious  in- 
terpretation is,  that  they  were  the 
owners  of  slaves.  Some  such  per- 
sons would  be  converted,  as  such  are 
now.  Paul  did  not  say  that  they 
could  not  be  Christians.  He  did  not 
say  that  they  should  be  excluded  at 
once  from  the  communion.  He  did 
not  hold  them  up  to  reproach,  or  use 
harsh  and  severe  language  in  regard 
to  them.  He  taught  them  their  duty 
towards  those  who  were  under  them, 
and  laid  down  principles  which,  if 
followed^  would  lead  ultimately  to 
universal  freedom.  ^  Do  the  same 
things  unto  them,  ta  mta.  The 
'same  things,'  here,  seem  to  refer 
to  what  he  had  said  in  the  previous 
verses.  They  were,  to  evince  to- 
wards their  servants  the  same  spirit 
which  he  had  required  servants  to 
evince  towards  them  ^— the  same 
kindness,  fidelity,  and  respect  for  the 
will  of  God.  He  had  required  serv- 
ants to  act  conscientiously ;  to  re- 
member that  the  eye  of  God  was 
upon  them,  and  that  in  that  condi* 
tion  in  life  they  were  to  regard 
themselves  as  serving  God,  and  as 
mainly  answerable  to  him.  The 
same  things  the  apostle  would  have 
masters  feel.  They  were  to  be  faith- 
ful, conscientious,  just,  true  to  the 
interests  of  their  servants,  and  to  re- 


A.  D.  64.]  CHAPTER  VI. 

Master  also  is  in  heaven ;  neither  is 


139 


member  that  they  were  responsible 
to  God.  They  were  not  to  take  ad- 
vantage of  their  power  to  oppress 
them,  to  punish  them  unreasonably, 
%r  to  suppose  that  they  were  freed 
from  responsibility  in  regard  to  the 
manner  in  which  they  treated  them. 
In  the  corresponding  passage  in  Co- 
lossians  (iv.  1),  this  is,  "Masters, 
give  unto  your  servants  that  which 
is  just  and  equal."  See  Note  on  that 

Slace.  ^  Forbearing  threatening. 
larg.,  moderating.  The  Greek 
word  means,  to  relax,  loosen  ,•  and 
then,  to  omit,  cease  from.  This  is 
evidently  the  meaning  here.  The 
sense  is,  that  they  were  to  be  kind, 
affectionate,  just.  It  does  not  mean 
that  they  were  to  remit  punishment 
ivhere  it  was  deserved ;  but  the  ob- 
ject is  to  guard  against  that  to  which 
they  were  so  much  exposed  in  their 
condition — a  fretful,  dissatisfied  tem- 
per ;  a  disposition  to  govern  by  terror 
rather  than  by  love.  Where  this  un- 
happy state  of  society  exists,  it  would 
be  worth  the  trial  of  those  who  sustain 
the  relation  of  masters,  to  see  whe- 
ther it  would  not  be  possible  to  go- 
vern their  servants,  as  the  apostle 
liere  advises,  by  the  exercise  of  love. 
Might  not  kindness,  and  confidence, 
and  the  fear  of  the  Lord,  be  substi- 
tuted for  threats  and  stripes?— 
^  Knowing  that  your  Master  also  is 
in  heaven.  Marg.,  "  Some  read,  both 
^our  and  their."  Many  MSS.  have 
this  reading.  See  Mill.  The  sense 
is  not  materially  affected,  further 
than,  according  to  the  margin,  the 
effect  would  be  to  make  the  master 
and  the  servant  feel  that,  in  a  most 
important  sense,  they  were  on  an 
equality.  According  to  the  com- 
mon reading,  the  sense  is,  that 
masters  should  remember  that 
they  were  responsible  to  God,  and 
this  fact  should  be  allowed  to  influ- 
ence them  in  a  proper  manner.  This 


there  respect «  of  persons  with  him. 

a  Ro.  2.  11. 


it  would  do  in  two  ways,  (1.)  By 
the  fact  that  injustice  towards  their 
servants  would  then  be  punished  as 
it  deserved — since  there  was  no  re- 
spect of  persons  with  Grod.  (2.) 
It  would  lead  them  to  act  towards 
their  servants  as  they  would  desire 
God  to  treat  them.  Nothing  would 
be  better  adapted  to  do  this  than  the 
feeling  that  they  had  a  common 
Master,  and  that  they  were  soon 
to  stand  at  his  bar.  ^  Neither  is 
there  respect  of  persons  with  him. 
See  this  expression  explained  in  the 
Notes  on  Rom.  ii.  11.  The  mean- 
ing here  is,  that  God  would  not  be 
influenced  in  the  distribution  of  re- 
wards and  punishments,  by  a  regard 
to  the  rank  or  condition  of  the  mas- 
ter or  the  slave.  He  would  show  no 
favour  to  the  one  because  he  was  a 
master;  he  would  withhold  none 
from  the  other .  because  he  was  a 
slave.  He  would  treat  both  accord- 
ing to  their  character.  In  this  world 
they  occupied  difterent  ranks  and 
conditions;  at  his  bar  they  would  be 
called  to  answer  before  the  same 
Judge.  It  follows  from  this,  (1.) 
that  a  slave  is  not  to  be  regarded  as 
a  "chattel,"  or  a  "thing,"  or  as 
"property."  He  is  a  man;  a  re- 
deemed man;  an  immortal  man. 
He  is  one  for  whom  Christ  died. 
But  Christ  did  not  die  for  "  chattels" 
and  "  things."  (2.)  The  master  and 
the  servant  in  their  great  interests 
are  on  a  level.  Both  are  sinners ; 
both  will  soon  die ;  both  will  moulder 
back  in  the  same  manner  to  dust ; 
both  will  stand  at  the  tribunal  of 
God ;  both  will  give  up  their  account. 
The  one  will  not  be  admitted  to  hea- 
ven because  he  is  a  master;  nor 
will  the  other  be  thrust  down  to  hell 
because  he  is  a  slave.  If  both  are 
Christians,  they  will  be  admitted  to 
a  heaven  where  the  distinctions  of 
rank  and  colour  are  unknown.    If 


140 


10  Finally,  my  brethren,  be 
strong  in  the  Lord,  and  in  the 
power  of  his  might. 

the  master  is  not  a  Christian  and  the 
servant  is,  he  who  has  regarded  him- 
self as  superior  to  the  servant  in  this 
life,  will  see  him  ascend  to  heaven 
while  he  himself  will  be  thrust  down 
to  hell.  (3.)  Considerations  like  these 
will,  if  they  have  their  proper  influ- 
ence, produce  two  effects:  (a)  They 
will  lighten  the  yoke  of  slavery  while 
it  continues,  and  while  it  may  be 
difficult  to  remove  it  at  once.  If 
the  master  and  the  slave  were  both 
Christians,  even  if  the  relation  con- 
tinued, it  would  be  rather  a  relation 
of  mutual  confidence.  The  master 
would  become  the  protector,  the 
teacher,  the  guide,  the  friend ;  the 
servant  would  become  the  faithful 
helper — rendering  service  to  one 
whom  he  loved,  and  to  whom  he  felt 
himself  bound  by  the  obligations  of 
gratitude  and  affection.  (6)  But 
this  state  of  feeling  would  soon  lead 
to  emancipation.  There  is  some- 
thing shocking  to  the  feelings  of  all, 
and  monstrous  to  a  Christian,  in  the 
idea  of  holding  a  Christian  brother 
in  bondage.  So  long  as  the  slave  is 
regarded  as  a  "  chattel"  or  a  mere 
piece  of  "  property,"  like  a  horse,  so 
,  long  men  endeavour  to  content  them- 
selves with  the  feeling  that  he  may 
be  held  in  bondage.  But  the  mo- 
ment it  is  felt  that  he  is  a  Christian 
brother — a  redeemed  fellow-traveller 
to  eternity,  a  joint  heir  of  life — that 
moment  a  Christian  should  feel  that 
there  is  something  that  violates  all 
the  principles  of  his  religion  in  hold- 
ing him  AS  A  SLAVE ;  in  making  a 
"chattel"  of  that  for  which  Christ 
died,  and  in  buying  and  selling,  like 
a  horse,  an  ox,  or  an  ass,  a  child  of 
God,  and  an  heir  of  life.  Accord- 
ingly, the  prevalence  of  Christianity 
soon  did  away  the  evil  of  slavery  in 
the  Roman  empire ;  and  if  it  pre- 


EPHESIANS.  [A.  D.  64. 

1 1  Put  on  the  whole  armour  ■ 
of  God,  that  ye  may  be  able  to 

aRo.l3. 12.    2Co.  6.  7. 


vailed  in  its  purity,  it  would  soon 
banish  it  from  the  face  of  the  earth. 

10.  Finally,  my  brethren,  bST 
strong  in  the  Lord.  Paul  had  now 
stated  to  the  Ephesians  the  duties 
which  they  were  to  perform.  He 
had  considered  the  various  relations 
of  life  which  they  sustained,  and  the 
obligations  resulting  from  them.  He 
was  not  unaware  that  in  the  dis- 
charge of  their  duties  they  would 
need  strength  from  above.  He 
knew  that  they  had  great  and 
mighty  foes,  and  that  to  meet  them, 
they  needed  to  be  clothed  in  the 
panoply  of  the  Christian  soldier. 
He  closes,  therefore,  by  exhorting 
them  to  put  on  all  the  strength 
which  they  could  to  meet  the  ene- 
mies with  which  they  had  to  con- 
tend ;  and  in  the  commencement  of 
his  exhortation  he  reminds  them  that 
it  was  only  by  the  strengtli  of  the 
Lord  that  they  could  hope  for  vic- 
tory. To  be  'strong  in  the  Lord,' 
is,  (1.)  to  be  strong  or  courageous 
in  his  cause ;  (2.)  to  feel  that  he  is 
our  strength,  and  to  rely  on  him  and 
his  promises. 

11.  Put  on  the  whole  armour  of 
God.  The  whole  description  here 
is  derived  from  the  weapons  of  an 
ancient  soldier.  The  various  parts 
of  those  weapons — constituting  the 
'whole  panoply' — are  specified  in 
vs.  14 — 17.  The  word  rendered 
'  whole  armour'  {TtavortUav,  panoply), 
means'  complete  armour,  offensive 
and  defensive.  See  Luke  xi.  22 
Notes,  Rom.  xiii.  12.  2  Ccr.  vi.  7. 
'The  armour  of  God^  is  not  that 
which  God  wears,  but  that  which 
he  has  provided  for  the  Christian 
soldier.  The  meaning  here  is,  (1.) 
that  we  are  not  to  provide  in  our 
warfare  such  weapons  as  men  em- 
ploy in  their  contests,  but  such  as 


A.  D.  64.] 

stand   aga 
devil. 


CHAPTER  VI. 


141 


the  wiles  of  the 


God  provides;  that  we  are  to  re- 
nounce the  weapons  which  are  car- 
nal, and  put  on  such  as  God  has  di- 
rected for  the  achievement  of  the 
victory.  (2.)  We  are  to  put  on  the 
*  whole  armour.'  We  are  not  to  go 
armed  partly  with  what  God  has 
appointed,  and  partly  with  such 
weapons  as  men  use ;  nor  are  we  to 
put  on  a  part  of  the  armour  only, 
but  the  whole  of  it.  A  man  needs 
all  that  armour  if  he  is  about  to 
fight  the  battles  of  tlie  Lord ;  and  if 
he  lacks  one  of  the  weapons  which 
God  has  appointed,  defeat  may  be 
the  consequence.  ^  That  ye  may 
be  able  to  stand.  The  foes  are  so 
numerous  and  mighty,  that  unless 
clothed  with  the  divine  armour,  vic- 
tory will  be  impossible.  IT  Against 
the  wiles  of  the  devil.  The  word 
rendered  '  wiles'  (jis^SsCa),  means 
properly  that  which  is  traced  out 
with  method  ;  that  which  is  methods 
ized;  and  then  that  which  is  well 
laid — art,  skill,  cunning.  It  occurs 
in  the  New  Testament  only  in  Eph. 
iv.  14,  and  in  this  place.  It  is  ap- 
propriately here  rendered  wiles, 
meaning  cunning  devices,  arts,  at- 
tempts to  delude  and  destroy  us. 
The  wiles  of  the  devil  are  the  va- 
rious arts  and  stratagems  which  he 
employs  to  drag  souls  down  to  per- 
dition. We  can  more  easily  encoun- 
ter open  force  than  wo  can  cunning; 
and  we  need  the  weapons  of  Chris- 
tian armour  to  meet  the  attempts  to 
draw  us  into  a  snare,  as  much  as  to 
meet  open  force.  The  idea  here  is, 
that  Satan  does  not  carry  on  an  open 
warfare.  He  does  not  meet  the 
Cht-istian  soldier  face  to  face.  He 
advances  covertly;  makes  his  ap- 
proaches in  darkness ;  employs  cun- 
ning rather  than  power,  and  seeks 
rather  to  delude  and  betray  than  to 
vanquish  by  mere  force.    Hence  the 


12  For  we  wrestle  not  against 
'  flesh  and  blood,  but  against  prin- 

*  blood  and  flesh. 

necessity  of  being  constantly  armed 
to  meet  him  whenever  the  attack  is 
made.  A  man  who  has  to  contend 
with  a  visible  enemy,  may  feel  safe 
if  he  only  prepares  to  meet  him  in 
the  open  field.  But  far  different  is 
the  case  if  the  enemy  is  invisible ; 
if  he  steals  upon  us  slyly  and 
stealthily ;  if  he  practises  war  only 
by  ambushos  and  by  surprises.  Such 
is  the  foe  that  we  have  to  contend 
with — and  almost  all  the  Christian 
struggle  is  a  warfare  against  strata- 
gems and  wiles.  Satan  does  not 
openly  appear.  He  approaches  us 
not  in  repulsive  forms,  but  comes  to 
recommend  some  plausible  doctrine, 
to  lay  before  us  some  temptation 
that  shall  not  immediately  repel  us. 
He  presents  the  world  in  an  alluring 
aspect ;  invites  us  to  pleasures  that 
seem  to  be  harmless,  and  leads  us  in 
mdulgence  until  we  have  gone  so  fiir 
that  we  cannot  retreat. 

12.  For  we  wrestle.  Gr.,  'The 
wrestling  to  us ;'  or,  *  There  is  not  to 
us  a  wrestling  with  flesh  and  blood.' 
There  is  undoubtedly  here  an  allu 
sion  to  the  ancient  games  of  Greece, 
a  part  of  the  exercises  in  which  con- 
sisted in  wrestling.  See  Notes  on 
1  Cor.  ix.  25—27.  The  Greek  word 
here  used — rid'kyi — denotes  a  zorest- 
ling ;  and  then  a  struggle,  fight, 
combat.  Here  it  refers  to  the  strug 
gle  or  combat  which  the  Chris- 
tian is  to  maintain — the  christian 
warfere.  IT  Not  with  flesh  and 
blood.  Not  with  men.  See  Notes 
on  Gal.  i.  16.  The  apostle  does  not 
mean  to  say  that  Christians  had  no 
enemies  among  men  that  opposed 
them,  for  they  were  exposed  often  to 
fijery  persecution ;  nor  that  they  had 
notliing  to  contend  with  in  the  car- 
nal and  corrupt  propensities  of  their 
nature,  which  was  true  of  them  then 
as  it  is  now;  but  that  their  maij» 


]4d 


EPHESIANS. 


LA.  D.  64 


cipalities,  *  against  powers,  against 
the  rulers  of  the  darkness  of  this 


a  Ro.  8.  38. 


controversy  was  with  the  invisible 
spirits  of  wickedness  that  sought  to 
destroy  them.  They  were  the  source 
and  origin  of  all  their  spiritual  con- 
flicts, and  with  them  the  warfare 
was  to  be  maintained.  ^Sut  against 
principalities.  There-  can  be  no 
doubt  whatever  that  the  apostle  al- 
ludes here  to  evil  spirits.  Like  good 
angels,  they  were  regarded  as  di- 
vided into  ranks  and  orders,  and  were 
supposed  to  be  under  the  control  of 
one  mighty  leader.  See  Notes  on 
ch.  i.  21.  It  is  probable  that  the  al- 
lusion here  is  to  the  ranks  and  orders 
which  they  sustained  before  their 
fall,  something  like  which  they  may 
still  retain.  The  word  principalities 
refers  to  principal  rulers,  or  chief- 
tains. ^  Powers.  Those  who  had 
power,  or  to  whom  the  name  of  pow- 
ers was  given.  Milton  represents 
Satan  as  addressing  the  fallen  angels 
in  similar  language : 
"Thrones,  dominations,  princedoms,  virtues, 
powers." 

IF  Against  the  rulers  of  the  darkness 
of  this  world.  The  rulers  that  pre- 
side over  the  regions  of  ignorance 
and  sui  with  which  the  earth  abounds. 
Comp.  Notes  on  ch.  ii.  2.  Darkness 
is  an  emblem  of  ignorance,  misery, 
and  sin ;  and  no  description  could  be 
more  accurate  than  that  of  represent- 
ing these  malignant  spirits  as  ruling 
over  a  dark  world.  The  earth — 
dark,  and  wretched,  and  ignorant, 
and  sinful — is  just  such  a  dominion 
as  they  would  choose,  or  as  they 
would  cause;  and  the  degradation 
and  woe  of  the  heathen  world  are 
just  such  as  foul  and  malignant  spi- 
rits would  delight  in.  It  is  a  wide 
and  a  powerful  empire.  It  has  been 
consolidated  by  ages.  It  is  sustained 
by  all  the  authority  of  law ;  by  all 
the  omnipotence  of  the  perverted  re- 
lififious  principle;  by  all  the  reve- 


world,  against  ^  spiritual  wicked 
ness  in  ^  high  places. 

2  or,  wicked  spirits.    »  or,  heavenly,  as  c.  1.  3. 

rence  for  antiquity ;  by  all  the  power 
of  selfish,  corrupt,  and  base  passions. 
No  empire  has  been  so  extended,  or 
has  continued  so  long,  as  that  empire 
of  darkness ;  and  nothing  on  earth 
is  so  difficult  to  destroy.  Yet  the 
apostle  says  that  it  was  on  that  king- 
dom they  were  to  make  war.  Against 
that,  the  kingdom  of  the  Redeemer 
was  to  be  set  up ;  and  tliat  was  to  be 
overcome  by  the  spiritual  weapons 
which  he  specifies.  When  he 
speaks  of  the  christian  warfare  here, 
he  refers  to  the  contest  with  the 
powers  of  this  dark  kingdom.  He 
regards  each  and  every  Christian  as 
a  soldier  to  wage  war  on  it  in  what- 
ever way  he  could,  and  wherever  he 
could  attack  it.  The  contest,  there- 
fore, was  not  primarily  with  men,  or 
with  the  internal  corrupt  propensi- 
ties of  the  soul;  it  was  with  this 
vast  and  dark  kingdom  that  had 
been  set  up  over  mankind.  I  do 
not  regard  this  passage,  therefore, 
as  having  a  primary  reference  to 
the  struggle  which  a  Christian  main- 
tams  with  his  own  corrupt  propensi- 
ties. It  is  a  warfare  on  a  large  scale 
with  the  entire  kingdom  of  darkness 
over  the  world.  Yet  in  maintaining 
the  warfare,  the  struggle  will  be  with 
such  portions  of  that  kingdom  as  we 
come  in  contact  with,  and  will  actu- 
ally relate  (1.)  to  our  own  sinful  pro- 
pensities —  which  are  a  part  of  the 
kingdom  of  darkness ;  (2.)  with  the 
evil  passions  of  others — their  pride, 
ambition,  and  spirit  of  revenge  — 
which  are  also  a  part  of  that  king- 
dom; (3.)  with  the  evil  customs, 
laws,  opinions,  employments,  plea- 
sures of  the  world — which  are  also 
a  part  of  that  dark  kingdom ;  (4.) 
with  error,  superstition,  false  doc- 
trine— which  are  also  a  part  of  that 
kingdom ;  and  (5.)  with  the  wicked- 
ness of  the  heathen  world — the  sin* 


A.  O.  64.] 


CHAPTER  VI. 


lid 


13  Wherefore  take  unto  you  the 
whole  armour  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day, 
and,  having  done  '  all,  to  stand. 


»  or,  overcome. 


of  benighted  nations — also  a  part  of 
that  kingdom.  Wherever  we  come 
in  contact  with  evil — whether  in  our 
own  hearts  or  elsewhere — ^there  we 
are  to  make  war.  %  Against  spirit- 
ual wickedness.  Marg.  '  or  wicked 
spirits.^  Literally,  'The  spiritual 
things  of  wickedness ;'  but  the  allu- 
sion is  undoubtedly  to  evil  spirits, 
and  to  their  influences  on  earth. 
^  In  high  places,  sp  rotj  ETtovpcwtotj 
— *  in  celestial,  or  heavenly  places.' 
The  same  phrase  occurs  in  ch.  i.  3 ; 
ii.  6,  where  it  is  translated,  '  in  hea- 
venly places.'  The  word  {sTtovpdvios) 
is  used  of  those  that  dwell  in  heaven. 
Matt,  xviii.  35.  Phil.  ii.  10 ;  of  those 
who  come  from  heaven,  1  Cor.  xv. 
48.  Phil.  iii.  21 ;  of  the  heavenly 
bodies,  the  sun,  moon,  and  stars.  1 
Cor.  XV.  40.  Then  the  neuter  plu- 
ral of  the  word  is  used  to  denote  the 
heavens ;  and  then  the  lower  heavens, 
the  sky,  the  air,  represented  as  the 
seat  of  evil  spirits.  Notes,  ch.  ii.  2. 
This  is  the  allusion  here.  The  evil 
spirits  are  supposed  to  occupy  the 
lofty  regions  of  the  air,  and  thence 
to  exert  a  baleful  influence  on  the 
affairs  of  man.  What  was  the  ori- 
gin of  this  opinion  it  is  not  needful 
here  to  inquire.  No  one  can  prove, 
however,  that  it  is  incorrect.  It  is 
against  such  spirits,  and  all  their 
malignant  influences,  that  Christians 
are  called  to  contend.  In  whatever 
wov  tlieir  power  is  put  forth — whe- 
tlier  in  the  prevalence  of  vice  and 
error;  of  superstition  and  magic  arts; 
of  infidelity,  atheism,  or  antinomian- 
ism;  ofevil  customs  and  laws;  of  per- 
nicious fashions  and  opinions,  or  in  the 
corruptions  of  our  own  hearts,  we  are 
to  make  war  on  all  these  forms  ofevil, 
and  never  to  yield  in  the  conflict. 


14  Stand  therefore,  havmg  your 
loins  girt  "  about  with  truth,  and 
having  on  the  breast-plate  of  right- 
eousness ; 

a  Is.  11.5. 

13.  In  the  evil  day.  The  day  of 
temptation;  the  day  when  you  are 
violently  assaulted.  ^  And  having 
done  all,  to  stand.  Marg.  '  or  over- 
come.^ The  Greek  word  means,  to 
work  out,  effect,  or  produce ;  and 
then  to  work  up,  to  make  an  end  of, 
to  vanquish.  Robinson,  Lex.  The 
idea  seems  to  be,  that  they  were  to 
overcome  or  vanquish  all  their  foes, 
and  thus  to  stand  firm.  The  whole 
language  here  is  taken  from  war; 
and  the  idea  is,  that  every  foe  was 
to  be  subdued — no  matter  how  nu- 
merous or  formidable  they  might  be. 
Safety  and  triumph  could  be  look- 
ed for  only  when  every  enemy  was 
slain. 

14.  Stand  therefore.  Resist  every 
attack — as  a  soldier  does  in  battle. 
In  what  way  they  were  to  do  this, 
and  how  they  were  to  be  armed,  the 
apostle  proceeds  to  specify;  and  in 
doing  it,  gives  a  description  of  the 
ancient  armour  of  a  soldier.  ^  Hav- 
ing your  loins  girt  about.  The  gir- 
dle, or  sash,  was  always  with  the 
ancients  an  important  part  of  their 
dress,  in  war  as  well  as  in  peace. 
They  wore  loose,  flowing  robes ;  and 
it  became  necessary  to  giid  them  up 
when  they  travelled,  or  ran,  or  la- 
boured. The  girdle  was  often  highly 
ornamented,  and  was  the  place  where 
they  carried  their  money,  their  sword, 
their  pipe,  their  writing  instruments, 
&LC.  See  Notes  on  Matt.  v.  SS—4 1. 
The  'girdle'  seems  sometimes  to 
have  been  a  cincture  of  iron  or  steel, 
and  designed  to  keep  every  part  of 
tlie  armour  m  its  place,  and  to  gird 
the  soldier  on  every  side.  The  fol- 
lowing figure  will  give  an  idea  of 
part  of  the  armjur  of  an  ancient 
soldier. 


144 


EPHESIANS. 


[A.  D.  i>l 


Grecian  Warrior. 

Occasionally  he  was  entirely  encased  in  mail,  as  in  the  following^  figursi 


A.  D.  64.]  CHAPTER  VI. 

f  With  truth.  It  may  not  be  easy 
to  determine  with  entire  accuracy 
the  resemblance  between  the  parts 
of  the  armour  specified  in  this  de- 
scription, and  the  things  with  which 
they  are  compared,  or  to  determme 
precisely  why  he  compared  truth  to 
a  girdle,  and  righteousness  to  a 
breast-plate,  rather  than  why  he 
should  have  chosen  a  different  order, 
and  compared  righteousness  to  a  gir- 
dle, «Slc.  Perhaps  in  themselves 
there  may  have  been  no  special  rea- 
son for  this  arrangement,  but  tlie 
object  may  have  been  merely  to  spe- 
cify the  different  parts  of  the  armour 
of  a  soldier,  and  to  compare  them 
with  the  weapons  which  Christians 
were  to  use,  though  the  comparison 
should  be  made  somewhat  at  ran- 
dom. In  some  of  the  cases,  however, 
we  can  see  a  particular  significancy 
in  the  comparisons  which  are  made ; 
and  it  may  not  be  improper  to  make 
suggestions  of  that  kind  as  we  go 
along.  The  idea  here  may  be,  that 
as  the  girdle  was  the  bracer  up,  or 
support  of  the  body,  so  truth  is  fitted 
to  brace  us  up,  and  to  gird  us  for 
constancy  and  firmness.  The  girdle 
kept  all  the  parts  of  the  armour  in 
their  proper  place,  and  preserved 
firmness  and  consistency  in  the  dress ; 
and  so  truth  might  serve  to  give  con- 
sistency and  firmness  to  our  conduct. 

^^  Great,"  says  Grotius, "  is  the  laxity 
of  falsehood ;  truth  binds  the  man." 
Truth  preserves  a  man  from  those 
lax  views  of  morals,  of  duty  and  of 
religion,  which  leave  him  exposed 

^  to  every  assault.  It  makes  the  soul 
sincere,  firm,  constant,  and  always 
on  its  guard.  A  man  who  has  no 
consistent  views  of  truth,  is  just  the 
man  for  the  adversary  successfully 
to  assail.  ^  And  having  on  the 
breast-plate.  The  word  here  ren- 
dered '  breast-plate'  (^pot|)  denoted 
the  cuirass,  Lat.,  lorica,  or  coat  of 
mail ;  i.  e.  the  armour  that  covered 
the  body  from  the  neck  to  the  thighs, 
and  consisted  of  two  parts,  one 
13 


149 


covering  the  front  and  the  otlier  the 
back.  It  was  made  of  rings,  or  in 
the  form  of  scales,  or  of  plates,  so 
fastened  together  that  they  would 
he  flexible,  and  yet  guard  the  body 
from  a  sword,  spear,  or  arrow.  It  is 
referred  to  in  the  Scriptures  as  a 
coat  of  mail  (1  Sam.  xvii.  5) ;  an 
habergeon  (Neh.  iv.  16);  or  as  a 
breast-plate.  We  are  told  that  Go- 
liath's  coat  of  mail  weighed  five 
thousand  shekels  of  brass,  or  nearly 
one  hundred  and  sixty  pounds.  It 
was  often  formed  of  plates  of  brass, 
laid  one  upon  another,  like  the  scales 
of  a  fish.  The  cuts  on  the  following 
page  will  give  an  idea  of  this  ancient 
piece  of  armour.  •([  Of  righteous- 
ness. Integrity,  holiness,  purity  of  life, 
sincerity  of*  piety.  The  breast-plate 
defended  the  vital  parts  of  the  body ; 
and  the  idea  here  may  be  that  in- 
tegrity of  life,  and  righteousness  ot 
character,  is  as  necessary  to  defend 
us  from  the  assaults  of  Satan,  as  the 
coat  of  mail  was  to  preserve  the 
heart  from  the  arrows  of  an  enemy 
It  was  the  incorruptible  integrity  of 
Job,  and,  in  a  higher  sense,  of  the 
Redeemer  himself,  that  saved  them 
from  the  temptations  of  the  devil. 
And  it  is  as  true  now  tliat  no  one 
can  successfully  meet  the  power  of 
temptation  unless  he  is  righteous,  as 
that  a  soldier  could  not  defend  him- 
self against  a  foe  without  such  a 
coat  of  mail.  A  want  of  integrity 
will  leave  a  man  exposed  to  the  as- 
saults of  the  enemy,  just  as  a  man 
would  be  whose  coat  of  mail  was 
defective,  or  some  part  of  which 
was  wanting.  The  king  of  Israel 
was  smitten  by  an  arrow  sent  fi-om 
a  bow,  drawn  at  jitrenture,  "between 
the  joints  of  his  harness"  or  the 
'  breast-plate'  (margin),  1  Kings  xxii. 
34 ;  and  many  a  man  who  thinks  he 
has  on  the  christian  armour  is  smit- 
ten in  the  same  manner.  There  is 
some  defect  of  character ;  some  want 
of  incorruptible  integrity;  some 
point  that  is  unguarded — and  that 


146 


EPHESIANS. 


[A*  D.  64 


Cuirasses,  or  Coats  of  Ma 


A.  D.  64.]  CHAPTER  VI. 

15  And  your  feet  "  shod  with 

a  Ca.  7. 1. 


will  be  sure  to  be  the  point  of  at- 
tack by  the  foe.  So  David  was 
tempted  to  commit  the  enormous 
crimes  that  stain  his  memory,  and 
Peter  to  deny  his  Lord.  So  Judas 
was  assailed,  for  the  want  of  the 
armour  of  righteousness,  through  his 
avarice;  and  so,  by  some  want  of 
incorruptible  integrity  in  a  single 
point,  many  a  minister  of  the  gospel 
has  been  assailed  and  has  fallen.  It 
may  be  added  here,  that  we  need  a 
righteousness  which  God  alone  can 
give ;  the  righteousness  of  God  our 
Saviour,  to  make  us  perfectly  invul- 
nerable to  all  the  arrows  of  the  foe. 
15.  And  your  feet  shod.  There 
IS  undoubtedly  an  allusion  here  to 
what  was  worn  by  the  ancient  sol- 
dier to  guard  his  feet.  The  Greek 
is,  literally,  *  having  underbound  t^e 
feet ;'  that  is,  having  bound  on  the 
shoes,  or  sandals,  or  whatever  was 
worn  by  the  ancient  soldier.  The 
protection  of  the  feet  and  ancles  con- 
sisted of  two  parts.  (1.)  The  san- 
dals, or  shoes,  which  were  probably 
made  so  as  to  cover  the  foot,  and 
which  often  were  fitted  with  nails, 
or  armed  with  spikes,  to  make  the 
hold  firm  in  the  ground ;  or  (2.)  with 
greaves  that  were  fitted  to  the  legs, 
and  designed  to  defend  them  from 
any  danger.  These  greaves,  or  boots 
(1  Sam.  xvii.  6),  were  made  of  brass, 
and  were  in  almost  universal  use 
among  the  Greeks  and  Romans.  See 
the  figure  of  the  'Grecian  warrior'  on 
mge  144.  ^  With  the  preparation. 
Prepared  with  the  gospel  of  peace. 
The  sense  is,  that  the  christian  sol- 
dier is  to  be  prepared  with  the  gos- 
pel of  peace  to  meet  attacks  similar 
to  those  against  which  the  ancient 
soldier  designed  to  guard  himself  by 
the  sandals  or  greaves  which  he 
wore.  The  word  rendered  prepara- 
tion — (Itocfxa^ia)  —  means  properly 


147 

the  preparation  of  the  gospel  of 
peace ; 


readiness,  fitness  for,  alacrity;  and 
the  idea,  according  to  Robinson 
(Lex.),  is,  that  they  were  to  be  evei 
ready  to  go  forth  to  preach  the  gos- 
pel. Taylor  (Fragments  to  Calmet*d 
Dio.,  No.  219)  supposes  that  it  means, 
"Your  feet  shod  with  the  preparation 
of  the  gospel ;  not  iron,  not  steel — 
but  patient  investigation,  calm  in- 
quiry, assiduous,  laborious,  lasting; 
or  with  Jirm  footing  in  the  gospel  of 
peace."  Locke  supposes  it  to  mean, 
'  with  a  readiness  to  walk  in  the  gos- 
pel of  peace.'  Doddridge  supposes 
that  the  allusion  is  to  greaves,  and  the 
spirit  recommended  is  that  peaceful 
and  benevolent  temper  recommend- 
ed in  the  gospel,  and  which,  like  the 
boots  worn  by  soldiers,  would  bear 
them  safe  through  many  obstructions 
and  trials  that  might  be  opposed  tc 
them,  as  a  soldier  might  encounter 
sharp-pointed  thorns  that  would  op- 
pose his  progress.  It  is  difficult  to 
determine  the  exact  meaning;  and 
perhaps  all  expositors  have  erred  in 
endeavouring  to  explain  the  refer- 
ence of  these  parts  of  armour  by 
some  particular  thing  in  the  gospel. 
The  apostle  figured  to  himself  a  sol- 
dier, clad  in  the  usual  manner. 
Christians  were  to  resemble  him. 
One  part  of  his  dress  or  preparation 
consisted  in  the  covering  and  defence 
of  the  foot.  It  was  to  preserve  the 
foot  from  danger,  and  to  secure  the 
facility  of  his  march,  and  perhaps  to 
make  him  firm  in  battle.  Christians 
were  to  have  the  principles  of  the 
gospel  of  peace — the  peacefiil  and 
pure  gospel — to  facilitate  them;  to 
aid  them  in  their  marches ;  to  make 
them  firm  in  the  day  of  conflict  with 
their  foes.  They  were  not  to  be  fur- 
nished with  carnal  weapons,  but 
witli  the  peacefiil  gospel  of  the  Re- 
deemer ;  and,  sustained  by  this,  they 
I  were  to  go  on  in  their  march  through 


148 


EPHESIANS. 


[A.  D.  64. 


16  Above  all,  taking  the  shield 
of  faith,  "  wherewith  ye  shall  be 

a  1  Jno.  5.  4. 


the  world.  The  principles  of  the 
gospel  were  to  do  for  them  what  the 
greaves  and  iron-spiked  sandals  did 
for  the  soldier — to  make  them  ready 
for  the  march,  to  make  them  firm  in 
their  foot-tread,  and  to  be  a  part  of 
their  defence  against  their  foes. 

16.  Above  all.  'Eytt  naaiv.  Not 
above  all  in  point  of  importance  or 
value,  but  over  all,  as  a  soldier  holds 
his  shield  to  defend  himself  It  con- 
stitutes a  protection  over  every  part 
of  his  body,  as  it  can  be  turned  in 
every  direction.  The  idea  is,  that 
as  the  shield  covered  or  protected 
the  other  parts  of  the  armour,  so 
faith  had  a  similar  importance  in  the 
christian  virtues.  ^  The  shield. 
Note,  Isa.  xxi.  9.  The  shield  was 
usually  made  of  light  wood,  or  a  rim  of 
brass,  and  covered  with  several  folds 
or  thicknesses  of  stout  hide,  which 
was  preserved  by  frequent  anointing. 
It  was  held  by  the  left  arm,  and  was 
secured  by  straps,  through  which 
the  arm  passed,  as  may  be  seen  in 
the  annexed  cut.    The  outer  surface 


Greek  Warrior. 

of  the  shield  was  made  more  or  less 
rounding  from  the  centre  to  the 
edge,  and  was  polished  smooth,  or 
anointed  with  oil,  so  that  arrows  or 
darts  would  glance  off,  or  rebound. 
If  Of  faith.  On  the  nature  of  faith, 
Bee  Notes  on  Mark  xvi.  16.  Faith 
here  is  made  to  occupy  a  more  im- 


able  to  quench  all  the  fiery  darts 
of  the  wicked. 


portant  place  than  either  of  the  other 
christian  graces.  It  bears,  to  the 
whole  christian  character,  the  same 
relation  which  the  shield  does  to  the 
other  parts  of  the  armour  of  a  soldier. 
It  protects  all,  and  is  indispensable 
to  the  security  of  all,  as  is  the  case 
with  the  shield.  The  shield  was  an 
ingenious  device  by  which  blows  and 
arrows  might  be  parried  off,  and  the 
whole  body  defended.  It  could  be 
made  to  protect  the  head,  or  the 
heart,  or  thrown  behind  to  meet  an 
attack  there.  As  long  as  the  soldier 
had  his  shield,  he  felt  secure ;  and  as 
long  as  a  Christian  has  faith,  he  is 
safe.  It  comes  to  his  aid  in  every 
attack  that  is  made  on  him,  no  mat- 
ter from  what  quarter ;  it  is  the  de- 
fence and  guardian  of  every  other 
christian  grace;  and  it  secures  the 
protection  which  the  Christian  needs 
in  the  whole  of  the  spiritual  war. 
^  Wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the 
wicked.  Or,  rather, '  of  the  wicked 
ONE — r'ov  Ttwripov.  The  allusion  is 
undoubtedly  to  the  great  enemy  of 
the  people  of  God,  called,  by  way  of 
eminence,  the  wicked  one.  Comp. 
2  Thess.  iii.  3.  Mr.  Locke  renders 
this,  "Wherein  you  may  receive, 
and  so  render  ineffectual,"  &lc. 
There  seems  a  little  incongruity  in 
the  idea  of  quenching  darts  by  a 
shield.  But  the  word  quench,  here, 
means  only  that  they  would  be  put 
out  by  being  thrown  against  the 
shield,  as  a  candle  would  by  being 
thrown  against  anything.  The^ery 
darts  that  were  used  in  war  were 
small,  slender  pieces  of  cane,  which 
were  filled  with  combustible  mate- 
rials, and  set  on  fire ;  or  darts  around 
which  some  combustible  material 
was  wound,  and  which  were  set  on 
fire,  and  then  shot  slowly  against  8 


A.  D.  64.] 


CHAPTER  VI. 


149 


b,  c,  Egyptian  Helmets,  worn  by  Warriors ;  d,  e,  Caps  of  Egyptian  Soldiers  ;  /,  g,  Pei 
•ian  Helmets ;  h,  i,  *,  Syrian ;  /,  m,  w,  o,  Phryiian ;  p,  q,  Docian. 

18* 


150 


EPHESIANS. 


17  And  take  the  helmet "  of 
salvation,  and  the  sword  ^  of  the 

a  Is.  59. 17.  b  He.  4. 12. 

foe.  The  object  was  to  make  the 
arrow  fasten  m  the  body,  and  m- 
crease  the  danger  by  the  burning; 
or,  more  frequently,  those  darts  were 
thrown  against  ships,  forts,  tents, 
&c.,  with  an  intention  to  set  them 
on  fire.  They  were  in  common  use 
among  the  ancients.  Arrian  (Expe. 
Alex.  11)  mentions  the  Ttvp^opa  i5s%rj, 
the  fire-bearing  weapons;  Thucy- 
dides  (ii.  c.  75),  the  Ttvp^opov  olcffot, 
the  fire-bearing  arrows;  and  Livy 
refers  to  similar  weapons  as  in  com- 
mon use  in  war.  Lib.  xxi.  c.  8.  By 
the  '  fiery  darts  of  the  wicked,'  Paul 
here  refers,  probably,  to  the  tempta- 
tions of  the  great  adversary,  which 
are  like  fiery  darts ;  or  those  furious 
suggestions  of  evil,  and  excitements 
to  sin,  which  he  may  throw  into  the 
mind  like  fiery  darts.  They  are — 
blasphemous  thoughts,  unbelief,  sud- 
den temptation  to  do  wrong,  or 
thoughts  that  wound  and  torment 
the  soul.  In  regard  to  them,  we 
may  observe,  (1.)  that  they  come 
suddenly,  like  arrows  sped  from  a 
bow ;  (2.)  they  come  firom  unexpect- 
ed quarters,  like  arrows  shot  suddenly 
from  an  enemy  in  ambush ;  (3.)  they 
pierce,  and  penetrate,  and  torment 
the  soul,  as  arrows  would  that  are  on 
fire ;  (4.)  they  set  the  soul  on  fire, 
and  enkindle  the  worst  passions,  as 
fiery  darts  do  a  ship  or  camp  against 
which  they  are  sent.  The  only  way 
to  meet  them  is  by  the  '  shield  of 
feith ;'  by  confidence  in  God,  and  by 
relying  on  his  gracious  promises  and 
aid.  It  is  not  by  our  own  strength ; 
and,  if  we  have  not  faith  in  God,  we 
we  wholly  defenceless.  We  should 
have  a  shield  that  we  can  turn  in 
any  direction,  on  which  we  may  re- 
ceive the  arrow,  and  by  which  it 
may  be  put  out. 

17    And  take  the   helmet.     Tlie 


Spirit, 
God: 


which    is 


[A.  D.  64 
the  word   of 


helmet  was  a  cap  made  of  thick  lea- 
ther, or  brass,  fitted  to  the  head,  and 
was  usually  crowned  with  a  plume] 
or  crest,  as  an  ornament.  Its  use 
was  to  guard  the  head  fi-om  a  blow 
by  a  sword,  or  war-club,  or  battle- 
axe.  The  cuts  on  the  preceding 
page  will  show  its  usual  form.  It 
may  be  seen,  also,  in  the  figure  of  the 
'  Grecian  warrior,'  on  p.  144.  %0f 
salvation.  That  is,  of  the  hope  of 
salvation;  for  so  it  is  expressed  in 
the  parallel  place  in  1  Thess.  v.  8. 
The  idea  is,  that  a  well-founded  hope 
of  salvation  will  preserve  us  in  the 
day  of  spiritual  conflict,  and  will 
guard  us  from  the  blows  which  an 
enemy  would  strike.  The  helmet 
defended  the  head,  a  vital  part ;  and 
so  the  hope  of  salvation  will  defend 
the  soul,  and  keep  it  from  the  blows 
of  the  enemy.  A  soldier  would  not 
fight  well  without  a  hope  of  victory. 
A  Christian  could  not  contend  with 
his  foes,  without  the  hope  of  final 
salvation;  but,  sustained  by  this, 
what  has  he  to  dread]  ^  And  the 
sword.  The  sword  was  an  essential 
part  of  the  armour  of  an  ancient  sol- 
dier. His  other  weapons  were  the 
bow,  the  spear,  or  the  battle-axe. 
But,  without  a  sword,  no  soldier 
would  have  regarded  himself  as 
well  armed.  The  ancient  sword  was 
short,  and  usually  two-edged,  and  re- 
sembled very  much  a  dagger,  as  may 
be  seen  in  the  annexed  engraving, 
representing  Roman  swords.  ^  (y 
the  Spirit.  Which  the  Holy  Spirit 
furnishes;  the  truth  which  he  has 
revealed.  IF  Which  is  the  word  of 
God.  What  God  has  spoken — his 
truth  and  promises.  See  Notes  on 
Heb.  iv.  12.  It  was  with  this  wea- 
pon that  the  Saviour  met  the  tempter 
in  the  wilderness.  Matt.  iv.  It  is 
only  by  this  that  Satan  can  now  be 


A.D.64.] 


CHAPl'ER  VJ. 


151 


Roman  Swords. 


met.  Error  and  falsehood  will  not 
put  back  temptation;  nor  can  we 
hope  for  victory,  unless  we  are  armed 
with  truth.  Learn,  hence,  (1.)  That 
we  should  study  the  Bible,  that  we 
may  understand  what  the  truth  is. 
(2.)  We  should  have  texts  of  Scrip- 
ture at  command,  as  the  Saviour  did, 
to  meet  the  various  forms  of  tempta- 
tion. (3.)  We  should  not  depend  on 
our  own  reason,  or  rely  on  our  own 
wisdom.  A  single  text  of  Scripture  is 
better  to  meet  a  temptation,  than  all 
the  philosophy  which  the  world  con- 
tains. The  tempter  can  reason,  and 
reason  plausibly  too.  But  he  cannot 
resist  a  direct  and  positive  command 
of  the  Almighty.  Had  Eve  adhered 
simply  to  the  word  of  God,  and  urged 
his  command,  without  attempting  to 
reason  about  it,  she  would  have  been 
flafe.     The  Saviour  (Matt.  iv.  4.  7. 


10)  met  the  tempter  with  the  word 
of  God,  and  he  was  foiled.  So  we  shall 
be  safe  if  we  adhere  to  the  simple 
declarations  of  the  Bible,  and  oppose 
a  temptation  by  a  positive  command 
of  God.  But,  the  moment  we  leave 
that,  and  begin  !o  parley  with  sin, 
that  moment  we  are  gone.  It  is  as 
if  a  man  should  throw  away  his 
sword,  and  use  his  naked  hands  only 
in  meeting  an  adversary.  Hence, 
(4.)  we  may  see  the  importance  of 
training  up  the  young  in  the  accurate 
study  of  the  Bible.  There  is  nothmg 
which  will  furnish  a  better  security 
to  them  in  future  life,  when  tempta- 
tion comes  upon  them,  than  to  have 
a  pertinent  text  of  Scripture  at  com- 
mand. Temptation  often  assails  ua 
so  suddenly  that  it  checks  all  reason^ 
in^ ;  but  a  text  of  Scripture  will 
suffice  to  drive  tiie  tempter  from  u* 


152 


EPHESIANS. 


[A.  D.  64. 


18  Praying  always  "  with  all 
prayer   and  supplication  in   the 


a  Lu.  18.  1. 


18.  Praying  always.  It  would 
be  well  for  the  soldier  who  goes  forth 
to  battle,  to  pray — to  pray  for  victo- 
ry ;  or  to  pray  that  he  may  be  pre- 
pared for  death,  should  he  fall.  But 
soldiers  do  not  often  feel  the  neces- 
sity of  this.  To  the  Christian  soldier, 
however,  it  is  indispensable.  Prayer 
crowns  all  lawful  efforts  with  suc- 
cess, and  gives  a  victory  when  no- 
thing else  would.  No  matter  how 
complete  the  armour ;  no  matter  how 
skilled  we  may  be  in  the  science  of 
war ;  no  matter  how  courageous  we 
may  be,  we  may  be  certain  that  with- 
out prayer  we  shall  be  defeated. 
God  alone  can  give  the  victory ;  and 
when  the  Christian  soldier  goes  forth 
armed  completely  for  the  spiritual 
conflict,  if  he  looks  to  God  by  prayer, 
he  may  be  sure  of  a  triumph.  This 
prayer  is  not  to  be  intermitted.  It 
is  to  be  always.  In  every  tempta- 
tion and  spiritual  conflict  we  are  to 
pray.  See  Notes  on  Luke  xviii.  1. 
^  With  all  prayer  and  supplication. 
With  all  kinds  of  prayer ;  prayer  in 
the  closet,  the  family,  the  social 
meeting,  the  great  assembly ;  prayer 
at  the  usual  hours,  prayer  when  we 
are  specially  tempted,  and  when  we 
feel  just  like  praying  (see  Notes, 
Matt.  vi.  6) ;  prayer  in  the  form  of 
supplication  for  ourselves,  and  in  the 
form  of  intercession  for  others.  This 
is,  after  all,  the  great  weapon  of  our 
spiritual  armour,  and  by  this  we  may 
hope  to  prevail. 

"  Restraining  prayer,  we  cease  to  fight ; 
Prayer  makes  the  Christian  armour  bright, 
And  Satan  trembles  when  he  sees. 
The  meanest  saint  upon  his  knees." 

Tf  In  the  Spirit.  By  the  aid  of  the 
Holy  Spirit;  or  perhaps  it  may 
mean  that  it  is  not  to  be  prayer 
of  form  merely,  but  when  the  spirit 
and  the  heart  accompany  it.     The 


Spirit,  and  watching  *  thereunto 
with  all  perseverance  and  supph- 
cation  for  all  saints ; 

b  Mat.  26,  41. 


former  idea  seems,  however,  to  be 
the  correct  one.  ^  And  watching 
thereunto.  Watching  for  opportu- 
nities to  pray;  watching  for  the 
spirit  of  prayer;  watching  against 
all  those  things  which  would  hinder 
prayer.  See  Notes,  Matt.  xxvi.  38. 
41.  Comp.  1  Pet.  iv.  7.  If  With 
all  perseverance.  Never  becoming 
discouraged  and  disheartened.  Comp. 
Notes,  Luke  xviii.  1.  %  And  sup- 
plication for  all  saints.  For  all 
Christians.  We  should  do  this  (1.) 
because  they  are  our  brethren  — 
though  they  may  have  a  different 
skin,  language,  or  name.  (2.)  Be- 
cause, like  us,  they  have  hearts 
prone  to  evil,  and  need,  with  us, 
the  grace  of  God.  (3.)  Because  no- 
thing tends  so  much  to  make  us  love 
others  and  to  forget  their  faults,  as 
to  pray  for  them.  (4.)  Because  the 
condition  of  the  church  is  always 
such  that  it  greatly  needs  the  grace 
of  God.  Many  Christians  have  back-, 
slidden;  many  are  cold  or  luke- 
warm; many  are  in  error;  many 
are  conformed  to  the  world ;  and  we 
should  pray  that  they  may  become 
more  holy  and  may  devote  them- 
selves more  to  God.  (5.)  Because 
each  day  many  a  Christian  is  sub- 
jected to  some  peculiar  temptation 
or  trial,  and  though  he  may  be  un- 
known to  us,  yet  our  prayers  may 
benefit  him.  (6.)  Because  each  day 
and  each  night  many  Christians  die. 
We  may  reflect  each  night  as  we 
lie  down  to  rest,  that  while  we  sleep, 
some  Christians  are  kept  awake  by 
the  prospect  of  death,  and  are  now 
passing  through  the  dark  valley; 
and  each  morning  we  may  reflect 
that  to-day  some  Christian  will  die, 
and  we  should  remember  them  be- 
fore God.  (7.)  Because  we  shall 
soon  die,  and  it  will  be  a  comfort  to 


A.  D.  64.] 


CHAPTER  VI. 


153 


19  And  for  "  me,  that  utterance 
may  ]pe  given  unto  me,  that  I  may- 
open  my  mouth  boldly,  to  make 
known  the  mystery  of  the  gospel, 


a  2  Th.  3. 1. 


US  if  we  can  remember  then  that  we 
liave  often  prayed  for  dying  saiats, 
and  if  we  may  feel  that  they  are 
praying  for  us. 

19.  And  for  me.  Paul  was  then 
a  prisoner  at  Rome.  He  specially 
needed  the  prayers  of  Christians, 
(1.)  that  he  might  be  sustained  in 
his  afflictions ;  and  (2.)  that  he  might 
be  able  to  manifest  the  spirit  which 
he  ought,  and  to  do  good  as  he  had 
opportunity.  Learn  hence  that  we 
should  pray  for  the  prisoner,  the 
captive,  the  man  in  chains,  the 
slave.  There  are  in  this  land  con- 
stantly not  far  from  ten  thousand 
prisoners  —  husbands,  fathers,  sons, 
brothers ;  or  wives,  mothers,  daugh- 
ters. True,  they  are  the  children 
of  crime,  but  they  are  also  the  chil- 
dren of  sorrow ;  and  in  either  case 
or  both  they  need  our  prayers. 
There  are  in  this  land  not  far  from 
three  millions  of  slaves  —  and  they 
need  our  prayers.  They  are  the 
children  of  misfortune  and  of  many 
wrongs ;  they  are  sunk  in  ignorance 
and  want  and  wo ;  they  are  subject- 
ed to  trials,  and  exposed  to  tempta- 
tions to  the  lowest  vices.  But  many 
of  them,  we  trust,  love  the  Redeem- 
er ;  and  whether  they  do  or  do  not, 
they  need  an  interest  in  the  prayers 
of  Christians.  IT  That  utterance 
may  be  given  unto  me.  Paul,  though 
a  prisoner,  was  permitted  to  preach 
the  gospel.  See  Notes,  Acts  xxviii. 
30,  31.  %  That  I  may  open  my 
mouth  boldly.  He  was  in  Rome. 
He  was  almost  alone.  He  was  sur- 
rounded by  multitudes  of  the  wick- 
ed. He  was  exposed  to  death.  Yet 
he  desired  to  speak  boldly  in  the 
name  of  the  Lord  Jesus,  and  to  in- 
vite sinners  to  repentance.   A  Chris- 


20  For  which  1  am  an  ambas- 
sador in  bonds ;  ^  that  ^  therein  I 
may  speak  boldly,  as  I  ought  •  to 
speak. 

1  or,  a  chain.  a  or.  thereof, 

a  Is.  58. 1. 


tian  in  chains,  and  surrounded  by 
the  wicked,  may  speak  boldly,  and 
may  have  hope  of  success — for  Paul 
was  not  an  unsuccessful  preacher 
even  when  a  captive  at  Rome.  See 
Notes  on  Phil.  iv.  22.  ^  The  mys- 
tery of  the  gospel.    Notes,  ch.  i.  9. 

20.  For  which  I  am  an  ambassa- 
dor in  bonds.  In  chains  (see  the 
margin) ;  or  in  confinement.  There 
is  something  peculiarly  touching  in 
this.  He  was  an  ambassador — sent 
to  proclaim  peace  to  a  lost  world. 
But  he  was  now  in  chains.  An  am- 
bassador is  a  sacred  character.  No 
greater  affront  can  be  given  to  a  na- 
tion than  to  put  its  ambassadors  to 
death,  or  even  to  throw  them  into 
prison.  But  Paul  says  here  that  the 
unusual  spectacle  was  witnessed  of  an 
ambassador  seized,  bound,  confined, 
imprisoned;  an  ambassador  who  ought 
to  have  the  privileges  conceded  to  all 
such  men,  and  to  be  permitted  to  go 
everywhere  publishing  the  terms  of 
mercy  and  salvation.  See  the  word 
ambassador  explained  in  the  Notes 
on  2  Cor.  v.  20.  ^  That  therein. 
Marg.  or  thereof.  Gr.,  h  avt^ — in 
it ;  that  is,  says  Rosenmiiller,  in  the 
gospel.  It  means,  that  in  speaking 
the  gospel  he  might  be  bold.  ^  I 
may  speak  boldly.  Openly,  plainly, 
without  fear.  See  Notes  on  Acts 
iv.  13 ;  ix.  27  ;*Tciii.  46 ;  xiv.  3 ;  xviii. 
26;  xix.  8;  xxvi.  26.  ^  As  I  ought 
to  speak.  Whether  in  bonds  or  at 
large.  Paul  felt  that  the  gospol 
ought  always  to  be  spoken  with  plain- 
ness, and  without  the  fear  of  man. 
It  is  remarkable  that  he  did  not  ask 
them  to  pray  that  he  might  be  re- 
leased. Why  lie  did  not  we  do  not 
know ;  but  perhaps  the  desire  of  re- 
lease did  not  lie  so  near  his  heaifpas 


154 


EPHESIANS. 


[A.  D.  64 


21  But  that  ye  also  may  know 
my  affairs,  and  how  I  do,  Tychi- 
cus,  **  a  beloved  brother  and  faith- 
ful minister  in  the  Lord,  shall 
make  known  to  you  all  things : 

22  Whom  *  I  have  sent  unto 
you  for  the  same  purpose,  that  ye 

a  Ac.  20. 4.  6  Co.  4.  7,  8. 

the  duty  of  speaking  the  gospel  with 
boldness.  It  may  be  of  much  more 
importance  that  we  perform  our  duty 
aright  when  we  are  afflicted,  or  are 
in  trouble,  than  that  we  should  be 
released. 

21.  But  that  ye  may  know  my 
affairs.  May  understand  my  condi- 
tion, my  feelings,  and  in  what  I  am 
engaged.  To  them  it  could  not  but 
be  a  subject  of  deep  interest.  *|f  And 
how  I  do.  Gr.,  'What  I  do;'  that 
is,  how  I  am  employed.  «f  Tychicus. 
Tychicus  was  of  the  province  of 
Asia,  in  Asia  Minor,  of  which  Ephe- 
sus  was  the  capital.  See  Acts  xx. 
4.  It  is  not  improbable  that  he  was 
of  Ephesus,  and  that  he  was  well 
known  to  the  church  there.  He 
also  carried  the  letter  to  the  Colos- 
sians  (Col.  iv.  7),  and  probably  the 
Second  Epistle  to  Timothy.  2  Tim. 
iv.  12.  Paul  also  proposed  to  send 
him  to  Crete  to  succeed  Titus.  Tit. 
iii.  12.  He  was  high  in  the  confi- 
dence of  Paul,  but  it  is  not  known 
when  he  was  converted,  or  why  he 
was  now  at  Rome.  The  Greeks 
speak  of  him  as  one  of  the  seventy 
disciples,  and  make  him  bishop  of 
Colophon,  in  the  province  of  Asia. 

22.  Whom  I  have  sent  unto  you. 
The  churches  where  Paul  had 
preached,  would  feel  a  great  inte- 
rest in  his  welfare.  He  was  a  pri- 
soner at  Rome,  and  it  was  doubtful 
what  the  result  would  be.  In  this 
situation,  he  felt  it  proper  to  despatch 
a  special  messenger  to  give  informa- 
tion about  his  condition;  to  state 
wl^  was  doing  in  Rome;  to  ask 
th^rayers  of  the  churches ;  and  to 


might  know  our  affairs,  and  thai 
he  might  comfort  your  heails. 

23  Peace  *  he  to  the  brethren, 
and  love  with  faith,  from  God  the 
Father,  and  the  Lord  Jesus  Christy 

24  Grace  be  with  all  them  that 

a  1  Pe.  5. 14. 


administer  consolation  to  them  in 
their  various  trials.  The  same  sen- 
timent in  regard  to  the  embassy  of 
Tychicus,  is  expressed  in  the  Epistle 
to  the  Colossians.  Ch.  iv.  7,  8.  No 
small  part  of  the  consolation  which 
he  would  impart  to  them  would  be 
found  in  these  invaluable  letters 
which  he  bore  to  them  from  the 


23.  Peace  be  to  the  brethren.  The 
epistle  is  closed  with  the  usual  salu- 
tations.  The  expression  ^  peace  to 
you^  was  the  common  form  of  salu- 
tation in  the  East  (Notes,  Matt.  x. 
13.  Luke  xxiv.  36.  Rom.  xv.  33. 
Comp.  Gal.  vi.  16.  1  Pet.  v.  14. 
3  John  14),  and  is  still  the  '  salarn! 
which  is  used — ^the  word  salam 
meaning  peace.  ^  And  love  with 
faith.  Love  united  with  faith ;  not 
only  desiring  that  they  might  have 
faith,  but  the  faith  which  worked 
by  love.  IF  From  God  the  Father 
and  the  Lord  Jesus  Christ.  The 
Father  and  the  Son  are  regarded  as 
equally  the  author  of  peace  and  love. 
Comp.  Notes  on  2  Cor.  xiii.  14. 

24.  Grace  be,  &c.  Note,  Rom. 
xvi.  20.  •[[  That  love  our  Lora 
Jesus  Christ.  See  Notes  on  1  Cor. 
xvi.  22.  IF  In  sincerity.  Marg. 
with  incorruplion.  With  a  pure 
heart;  without  dissembling;  without 
hypocrisy.  There  could  not  be  a 
more  appropriate  close  of  the  epis- 
tle than  such  a  wish ;  there  will  be 
nothing  more  needful  for  us  when 
we  come  to  the  close  of  life  than  the 
consciousness  that  we  love  the  Lord 
Jesus  Christ  in  sincerity.  To 
writer   and    reader    may    this    b«» 


A.D.64.]  CHAPTEI^VI. 

love  our  Lord  Jesus  Christ  *  in 
pincerity.     Amen. 

»  or,  toith  incorruption. 


equally  the  mestimable  consolation 
then !  Better,  far  better  then  will  be 
the  evidence  of  such  sincere  love, 
than  all  the  wealth  which  toil  can 
gai/»,  pJ]  tl}e  honours  v/hicli  the 
world  can  bestow — than  the  most 
splendid  mansion,  or  the  widest  fame. 


155 

Written  from  Rome  unto  the 
Ephesians  by  Tychicus. 


The  subscription  to  this  epistle, 
like  those  affixed  to  the  other  epis- 
tles, is  of  no  authority,  but  in  this 
instance  there  is  every  reason  to  be- 
M^v?  HM  it  ip  rorroct.  Conop. 
Notes  at  the  end  of  the  Epistle  to 
the  Romans  and  1  Corinthians. 


THE 


EPISTLE  TO  THE  PHILIPPIANS. 


INTRODUCTION. 

§  1.  The  situation  of  Philippi. 

Philippi  is  mentioned  in  the  New  Testament  only  in  the  following 
places  and  connections.  In  Acts  xvi.  11,  12,  it  is  said  that  Paul  and  his 
fellow-travellers  "loosed  from  Troas,  came  with  a  straight  course  to 
Samothracia  and  Neapolis,  and  from  thence  to  Philippi."  It  was  at  this 
time  that  the  "  Lord  opened  the  heart  of  Lydia  to  attend  to  the  things 
which  were  spoken  by  Paul,"  and  that  the  jailer  was  converted  under 
such  interesting  circumstances.  In  Acts  xx.  1 — 6,  it  appears  that  Paul 
again  visited  Philippi  after  he  had  been  to  Athens  and  Corinth,  and  when 
on  his  way  to  Judea.  From  Philippi  he  went  to  Troas.  In  1  Thess.  ii.  2, 
Paul  alludes  to  the  shameful  treatment  which  he  had  received  at  Philippi, 
and  to  the  fact,  that  having  been  treated  in  that  manner  at  Philippi,  he 
had  passed  to  Thessalonica,  and  preached  the  gospel  there. 

Philippi  received  its  name  from  Philip,  the  father  of  Alexander  the 
Great.  Before  his  time,  its  history  is  unknown.  It  is  said  that  it  was 
founded  on  the  site  of  an  old  Thasian  settlement,  and  that  its  former  name 
was  Crenides,  from  the  circumstance  of  its  being  surrounded  by  numerous 
rivulets  and  springs  descending  from  the  neighbouring  mountains  (from 
xprivrj-—krenej  a  spring).  The  city  was  also  called  Dathos,  or  Datos — 
Aowoj.  Notes,  Acts  xvi.  12.  The  Thasians,  who  inhabited  the  island  of 
Thasus,  lying  off  the  coast  in  the  ^gean  sea,  had  been  attracted  to  the 
place  by  the  valuable  mines  of  gold  and  silver  which  were  found  in  that 
region.  It  was  a  city  of  Macedonia,  to  the  north-east  of  Amphipolis,  and 
nearly  east  of  Thessalonica.  It  was  not  far  from  the  borders  of  Thrace. 
It  was  about  fifteen  or  twenty  miles  from  the  iE^ean  sea,  in  the  neigh- 
bourhood of  Mount  Pangceus,  and  had  a  small  river  or  stream  running 
near  it  which  emptied  into  the  iEgean  sea.  Of  the  size  of  the  city  when 
ihe  gospel  was  preached  there  by  Paul,  we  have  no  information. 

This  city  was  originally  within  the  limits  of  Thrace.  Philip  of  Mace- 
don  having  turned  his  attention  to  Thrace,  the  situation  of  Crenides  and 
Mount  Pangeeus  naturally  attracted  his  notice.  Accordingly  he  invaded 
this  country ;  expelled  the  feeble  Cotys  from  his  throne,  and  then  proceeded 
to  found  a  new  city,  on  the  site  of  the  old  Thasian  colony,  which  he  called 
after  his  own  name,  Philippi.  Anthon^  Class.  Die.  When  Macedonia 
14  (clvii^ 


ClVlll  INTRODUCTION. 

became  subject  to  the  Romans,  the  advantages  attending  the  situation  gt 
Philippi  induced  that  people  to  send  a  colony  there,  and  it  became  one  of 
the  most  flourishing  cities  of  the  empire.  Comp.  Acts  xvi.  12.  Pliny,  iv. 
10.  There  is  a  medal  of  this  city  with  the  following  inscription.  Col. 
Jul.  Aug.  Phil  ;  from  which  it  appears  that  there  was  a  colony  sent 
there  by  Julius  Caesar.  Michaelis.  Tj^  city  derived  considerable  import- 
ance from  the  fact  that  it  was  a  principal  thoroughfare  from  Asia  to  Eu- 
rope, as  the  great  leading  road  trom  one  continent  to  the  other  was  in  the 
vicinity.  This  road  is  described  at  length  by  Appian,  De  Bell.  Civ.  L. 
iv.  c.  105, 106. 

This  city  is  celebrated  in  history  from  the  fact  that  it  was  here  that  a 
great  victory — deciding  the  fate  of  the  Roman  empire — was  obtamed  by 
Octavianus  (afterwards  Augustus  Ccesar)  and  Antony  over  the  forces  of 
Brutus  and  Cassius,  by  which  the  republican  party  was  completely  sub- 
dued. In  this  battle,  Cassius,  who  was  hard  pressed  and  defeated  ty  An- 
tony, and  who  supposed  that  every  thing  was  lost,  slew  himself  in 
despair.  Brutus  deplored  his  loss  with  tears  of  the  sincerest  sorrow,  call- 
ing him  "  the  last  of  the  Romans.'  After  an  interval  of  twenty  day^, 
Brutus  hazarded  a  second  battle.  Where  he  himself  fought  in  person  he 
was  successftil ;  but  the  army  everywhere  else  gave  way,  and  the  battle 
terminated  in  the  entire  defeat  of  the  republican  party.  Brutus  escaped 
with  a  few  friends ;  passed  a  night  in  a  cave,  and  seemg  that  all  was  irre- 
trievably lost,  ordered  Strato,  one  of  his  attendants,  to  kill  him.  Strato 
for  a  long  time  refused ;  but  seeing  Brutus  resolute,  he  turned  away  hia 
face,  and  held  his  sword,  and  Brutus  fell  upon  it.  The  city  of  Philippi  is 
often  mentioned  by  the  Byzantine  \vriters  in  history.  Its  ruins  still  retain 
the  name  of  Filibah.  Two  American  missionaries  visited  these  ruins  in 
May,  1834.  They  saw  the  remains  of  what  might  have  been  the  forum  or 
market-place,  where  Paul  and  Silas  were  beaten  (Acts  xvi.  19) ;  and  also 
the  fragments  of  a  splendid  palace.  The  road  by  which  Paul  went  from 
Neapolis  to  Philippi,  they  think  is  the  same  that  is  now  travelled,  as  it  is 
cut  through  the  most  difficult  passes  in  the  mountains.  It  is  still  paved 
throughout. 

§  2.  The  establishment  of  the  church  in  Philippi. 

Philippi  was  the  first  place  in  Europe  where  the  gospel  was  preached ; 
and  this  fact  invests  the  place  with  more  interest  and  importance  than  it 
derives  from  the  battle  fought  there.  The  gospel  was  first  preached  here, 
in  very  interesting  circumstances,  by  Paul  and  Silas.  Paul  had  befen  called 
by  a  remarkable  vision  (Acts  xvi.  9)  to  go  into  Macedonia,  and  the  first 
place  where  he  preached  was  Philippi — having  made  his  way,  as  his  cus- 
tom was,  directly  to  the  capital.  The  first  person  to  whom  he  preached 
was  Lydia,  a  seller  of  purple,  from  Thyatira,  in  Asia  Minor.  She  was 
converted,  and  received  Paul  and  Silas  into  her  house,  and  entertained 
them  hospitably.  In  consequence  of  Paul's  casting  out  an  evil  spirit  from 
a  "  damsel  possessed  of  a  spirit  of  divination,"  by  which  the  hope  of  gain 
by  those  who  kept  her  in  their  employ  was  destroyed,  the  populace  was 
excited,  and  Paul  and  Silas  were  thrown  into  the  inner  prison,  and  their 
feet  were  made  fiist  in  the  stocks.  Here,  at  midnight,  God  interposed  in 
a  remarkable  manner.  An  earthquake  shook  the  prison  ;  their  bonds  were 
loosened ;  the  doors  of  the  prison  were  thrown  open,  and  their  keeper. 


INTRODUCTION.  cJll 

wno  before  had  treated  them  with  peculiar  severity,  was  converted,  and 
all  his  family  were  baptized.  It  was  in  such  solemn  circumstances  that 
the  gospel  was  first  introduced  into  Europe.  After  the  tumult,  and  the  con- 
version of  the  jailer,  Paul  was  honourably  released,  and  soon  left  the  city. 
Acts  xvi.  40.  He  subsequently  visited  Macedonia  before  his  imprison- 
ment at  Rome,  and  doubtless  went  to  Philippi  (Acts  xx.  1,  2).  It  is  sup- 
posed, that  after  his  first  imprisonment  at  Rome,  he  was  released  and 
again  visited  the  churches  which  he  had  founded.  In  this  epistle  (ch.  i. 
25,  26 ;  ii.  24)  he  expresses  a  confident  hope  that  he  would  be  released, 
and  would  be  permitted  to  see  them  again ;  and  there  is  a  probability  that 
his  wishes  in  regard  to  this  were  accomplished.    See  Intro,  to  2  Timothy. 

5  3.   The  time  when  the  epistle  was  written. 

It  is  evident  that  this  epistle  was  written  from  Rome.  This  appears, 
(1.)  because  it  was  composed  when  Paul  was  in  *  bonds'  (ch.  i.  13,  14) ; 
(2.)  because  circumstances  are  suggested,  such  as  to  leave  no  doubt  that 
the  imprisonment  was  at  Rome.  Thus,  in  ch.  i.  13,  he  says  that  hia 
*  bonds  were  manifested  in  all  the  palace ;'  a  phrase  which  would  natu- 
rally suggest  the  idea  of  the  Roman  capitol ;  and,  in  ch.  iv.  22,  he  says, 
"  All  the  saints  salute  you,  chiefly  they  that  are  of  Ccesar^s  household." 
It  is  fiirther  evident  that  it  was  after  he  had  been  imprisoned  for  a  consi- 
derable time,  and,  probably,  not  long  before  his  release.  This  appears 
from  the  following  circumstances :  (1.)  The  apostle  had  been  a  prisoner 
so  long  in  Rome,  that  the  character  which  he  had  manifested  in  his  trials 
had  contributed  considerably  to  the  success  of  the  gospel.  Ch.  i.  12 — 14. 
His  bonds,  he  says,  were  manifest  "  in  all  the  palace  ;'*  and  many  of  the 
brethren  had  become  increasingly  bold  by  his  "  bonds,"  and  had  taken 
occasion  to  preach  the  gospel  without  fear.  (2.)  The  account  given  of 
Epaphroditus  irnports  that,  when  Paul  wrote  this  epistle,  he  had  been  a  con- 
siderable time  at  Rome.  He  was  with  Paul  in  Rome,  and  had  been  sick  there. 
The  Philippians  had  received  an  account  of  his  sickness,  and  he  had  again 
been  informed  how  much  they  had  been  affected  with  the  intelligence  of 
his  illness.  Ch.  ii.  25,  26.  The  passing  and  repassing  of  this  intelligence, 
Dr.  Paley  remarks,  must  have  occupied  considerable  time,  and  must  have 
all  taken  place  during  Paul's  residence  at  Rome.  (3.)  After  a  residence 
at  Rome,  thus  proved  to  have  been  of  considerable  duration,  Paul,  at  the 
time  of  writing  this  epistle,  regards  the  decision  of  his  destiny  as  at  hand. 
He  anticipates  that  the  matter  would  soon  be  determined.  Ch.  ii.  23. 
"  Him  therefore  (Timothy)  I  hope  to  send  presently,  so  soon  as  I  see  how 
it  will  go  with  me."  He  had  some  expectation  that  he  might  be  released 
and  be  permitted  to  visit  them  again.  Ch.  ii.  24.  "  I  trust  in  the  Lord 
that  I  also  myself  shall  come  shortly."  Comp.  ch.  i.  25.  27.  Yet  he  was 
not  absolutely  certaui  how  it  would  go  with  him,  and  though,  in  one  place, 
he  speaks  with  great  confidence  that  he  would  be  released  (ch.  i.  25),  yet 
in  another  he  suggests  the  possibility  that  he  might  be  put  to  death.  Ch. 
ii.  17.  "  Yea,  and  if  I  be  offered  upon  the  sacrifice  and  service  of  your 
feith,  I  joy  and  rejoice  with  you  all."  These  circumstances  concur  to  fix 
the  time  of  writing  the  epistle  to  the  period  at  which  the  imprisonment  in 
Rome  was  about  to  terminate.  From  Acts  xxviii.  30,  we  learn  that  Paul 
was  in  Rome  '  two  whole  years ;'  and  it  was  during  the  latter  part  of  this 
period  that  the  epistle  was  written.     It  is  commonly  agreed,  therefore, 


■I 


Clx  INTRODUCTION 


that  it  was  written  about  A.  D.  61  or  62.  Hug  (Intro.)  places  it  at  the 
end  of  the  year  61,  or  the  beginning  of  the  year  62;  Lardner,  at  the  close 
of  the  year  62.  It  is  evident -that  it  was  written  before  the  great  confla- 
gration at  Rome  in  the  time  of  Nero  (A.  D.  64) ;  for  it  is  hardly  credible 
that  Paul  would  have  omitted  a  reference  to  such  an  event,  if  it  had 
occurred.  It  is  certain,  from  the  persecution  of  the  Christians  which 
followed  that  event,  that  he  would  not  have  been  likely  to  have  represented 
his  condition  to  be  so  favourable  as  he  has  done  in  this  epistle.  He  could 
hardly  have  looked  then  for  a  release. 

* 
$  4.  The  design  and  character  of  the  epistle. 

The  object  of  the  epistle  is  apparent.  It  was  sent  by  Epaphroditus  (eh. 
ii.  25),  who  appears  to  have  been  a  resident  at  Philippi,  and  a  member  of 
the  church  there,  to  express  the  thanks  of  the  apostle  for  the  favours  which 
they  had  conferred  on  him,  and  to  comfort  them  with  the  hope  that  he 
might  be  soon  set  at  liberty.  Epaphroditus  had  been  sent  by  the  Philip- 
pians  to  convey  tlieir  benefactions  to  him  in  the  time  of  his  imprisonment 
Ch.  iv.  18.  WhHe  at  Rome,  he  had  been  taken  ill.  Ch.  ii.  26.  27.  On 
his  recovery,  Paul  deemed  it  proper  that  he  should  return  at  once  to 
Philippi.  It  was  natural  that  he  should  give  them  some  information  about 
his  condition  and  prospects.  A  considerable  part  of  the  epistle,  therefore, 
is  occupied  in  giving  an  account  of  the  effects  of  his  imprisonment  in  pro- 
moting the  spread  of  the  gospel,  and  of  his  own  feelings  in  the  circum- 
stances in  which  he  then  was.  He  was  not  yet  certain  what  the  result 
of  his  imprisonment  would  be  (ch.  i.  20) ;  but  he  was  prepared  either  to 
live  or  to  die,  ch.  i.  23.  He  wished  to  live  only  that  he  might  be  useful 
to  others ;  and,  supposing  that  he  might  be  made  useful,  he  had  some 
expectation  that  he  might  be  released  from  his  bonds. 

There  is,  perhaps,  no  one  of  the  epistles  of  the  apostle  Paul  which  is  so 
tender,  and  which  abounds  so  much  with  expressions  of  kindness,  as  this. 
In  relation  to  other  churches,  he  was  often  under  the  necessity  of  using 
the  language  of  reproof  The  prevalence  of  some  error,  as  in  the  churches 
of  Galatia ;  the  existence  of  divisions  and  strifes,  or  some  aggravated  case 
requiring  discipline,  or  some  gross  irregularity,  as  in  the  church  at  Corinth ; 
frequently  demanded  the  language  of  severity.  But,  in  the  church  at 
Philippi,  there  was  scarcely  anything  which  required  rebuke ;  there  was 
very  much  that  demanded  commendation  and  gratitude.  Their  conduct 
towards  him,  and  their  general  deportment,  had  been  exemplary,  generous, 
noble.  They  had  evinced  for  him  the  tenderest  regard  in  his  troubles ; 
providing  for  his  wants,  sending  a  special  messenger  to  supply  him  when 
no  other  opportunity  occurred  (ch.  iv.  10),  and  sympathizing  with  him  in 
his  trials ;  and  they  had,  in  the  order,  peace,  and  harmony  of  the  church, 
eminently  adorned  the  doctrine  of  the  Saviour.  The  language  of  the 
apostle,  therefore,  throughout  the  epistle,  is  of  the  most  affectionate  cha- 
racter— such  as  a  benevolent  heart  would  always  choose  to  employ,  and 
such  as  must  have  been  exceedingly  grateful  to  them.  Paul  never  hesi- 
tated to  use  the  language  of  commendation  where  it  was  deserved,  as  he 
never  shrank  from  reproof  where  it  was  merited ;  and  he  appears  to  have 
regarded  the  one  as  a  matter  of  duty  as  much  as  the  other.  We  are  to 
remember,  too,  the  circumstances  of  Paul,  and  to  ask  what  kind  of  an 
epistle  an  affectionate  and  grateful  spiritual  father  would  be  likely  to  write 


INTRODUCTION.  clxi 

to  A  much-beloved  flock,  when  he  felt  that  he  was  about  to  die ;  and  we 
shall  find  that  this  is  just  such  an  epistle  as  we  should  suppose  such  a  man 
would  write.  It  breathes  the  spirit  of  a  ripe  Christian,  whose  piety  was 
mellowing  for  the  harvest;  of  one  who  feJt  that  he  was  not  far  from 
heaven,  and  might  soon  "be  with  Christ."  Though  there  was  soma 
expectation  of  a  release,  yet  his  situation  was  such  as  led  him  to  look 
death  in  the  face.  He  was  lying  under  heavy  accusations ;  he  had  ^o 
hope  of  justice  from  his  own  countrymen;  the  character  of  the  sovereign, 
Nero,  was  not  such  as  to  inspire  him  with  great  confidence  of  having 
justice  done ;  and  it  is  possible  that  the  fires  of  persecution  had  already 
begun  to  burn.  At  the  mercy  of  such  a  man  as  Nero;  a  prisoner;  among 
strangers,  and  with  death  staring  him  in  the  face,  it  is  natural  to  suppose 
that  there  would  be  a  peculiar  solemnity,  tenderness,  pathos,  and  ardor  of 
affection,  breathing  through  the  entire  epistle.  Such  is  the  fact ;  and  in 
none  of  the  writings  of  Paul  are  these  qualities  more  apparent  than  in 
this  letter  to  the  Philippians.  He  expresses  his  grateful  remembrance  of 
all  their  kindness ;  he  evinces  a  tender  regard  for  their  welfare ;  and  he 
pours  forth  the  full-flowing  language  of  gratitude,  and  utters  a  father's 
feelings  toward  them  by  tender  and  kind  admonitions.  It  is  important  to 
remember  these  circumstances  in  the  interpretation  of  this  epistle.  It 
breathes  the  language  of  a  father,  rather  than  the  authority  of  an  apostle ; 
the  entreaties  of  a  tender  friend,  rather  than  the  commands  of  one  in 
authority.  It  expresses  the  affections  of  a  man  who  felt  that  he  might  be 
near  death,  and  who  tenderly  loved  them ;  and  it  will  be,  to  all  agea*  a 
model  of  affectionate  counsel  and  advice. 


14* 


EPISTLE  TO  TH.i;  PHILIPPIANS. 


CHAPTER  I. 

ANALYSIS  OF  THE  CHAPTER. 

This  chapter  embraces  the  follow- 
ing points : — 

I.  The  salutation  to  the  church. 
Vs.  1,  2. 

II.  In  vs.  3 — 8,  the  apostle  ex- 
presses his  gratitude  for  the  evidence 
which  they  had  given  of  love  to  God, 
and  for  their  fidelity  in  the  gospel 
from  the  time  when  it  was  first  pro- 
claimed among  them.  He  says  that 
he  was  confident  that  this  would 
continue,  and  that  God,  who  had  so 
mercifiilly  imparted  grace  to  them 
to  be  faithfiil,  would  do  it  to  the 
end. 

III.  He  expresses  the  earnest  hope 
that  they  might  abound  more  and 
more  in  knowledge,  and  be  without 
offence  to  the  day  of  Christ  Vs.  9 
—11. 

IV.  In  vs.  12—21,  he  states  to 
them  what  had  been  the  effect  of 
his  imprisonment  in  Rome — presum- 
ing that  it  would  be  gratefiil  intelli- 
gence to  them  that  even  his  impris- 
onment had  been  overruled  for  the 
spread  of  the  gospel.  His  trials,  he 
says,  had  been  the  means  of  the  ex- 
tension of  the  knowledge  of  Christ 
even  in  the  palace,  and  many  Chris- 
tians had  been  emboldened  by  his 
sufferings  to  increased  diligence  in 
making  known  the  truth.  Some, 
indeed,  he  says,  preached  Christ 
from  unworthy  motives,  and  with  a 
view  to  increase  his  affliction,  but 
in  the  great  fact  that  Christ  was 
preached,  he  says,  he  rejoiced.  For- 
getting himself,  and  any  injury 
which  they  might  design  to  do  to 
him,  he  could  sincerely  rejoice  that 


the  gospel  was  proclaimed — ^no  mat- 
ter by  whom  or  with  what  motives. 
The  whole  affau*  he  trusted  would 
be  made  conducive  to  his  salvation. 
Christ  was  the  great  end  and  aim 
of  his  life ;  and  if  he  were  made 
known,  everything  else  was  of  minor 
importance. 

V.  The  mention  of  the  fact  (ver. 
21)  that  his  great  aim  in  living  was 
*  Christ,'  leads  him  to  advert  to  the 
probability  that  he  might  soon  be 
with  him.  Vs.  22—26.  So  great 
was  his  wish  to  be  with  him,  that  he 
would  hardly  know  which  to  choose 
— ^whether  to  die  at  once,  or  to  live 
and  to  make  him  known  to  others. 
Believing,  however,  that  his  life 
might  be  still  useful  to  them,  he  had 
an  expectation  of  considerable  con- 
fidence that  his  life  would  be  spared, 
and  that  he  would  be  released. 

VI.  The  chapter  closes,  vs.  27 — 
30,  with  an  earnest  exhortation  that 
they  would  live  as  became  the  gos- 
pel of  Christ.  Whatever  might  he- 
tail  him — whether  he  should  be  per- 
mitted to  see  them,  or  should  hear 
of  them,  he  entreated  Ulat  he  might 
know  that  they  were  living  as  be- 
came the  gospel.  They  were  not  to 
be  afiraid  of  their  adversaries ;  and 
if  called  to  suffer,  they  were  to  re- 
member that  'it  was  given'  them 
not  only  to  believe  on  the  Redeemer, 
but  also  to  suffer  in  his  cause. 

1.  Paul  and  Timotheus.  Paul 
frequently  unites  some  person  with 
him  in  his  epistles.  See  Notes  on 
1  Cor.  i.  1.  It  is  clear  from  this,  that 
Timothy  was  with  Paul  at  Rome. 
Why  he  was  there  is  unknown.  It 
is  evident  that  he  was  not  there  as 
a  prisoner  with  Paul,  and  the  proba- 
(163) 


164 


CHAPTER  I. 

PAUL  and  Timotheus,  the  ser- 
vants of  Jesus  Christ,  to  all 


PHILIPPIANS.  /  [A  D.  64. 

the  saints  m  Christ  Jesus  which 
are  at  PhiHppi,  **  with  the  bishops 
and  deacons; 

a  Ac.  16. 12.  &c. 


bility  is,  that  he  was  one  of  the 
friends  who  had  gone  to  Rome  with 
a  view  to  show  his  sympathy  with 
him  in  his  sufferings.  Comp.  Notes 
on  2  Tim.  iv.  9.  There  was  special 
propriety  in  the  fact  that  Timothy 
was  joined  with  the  apostle  in  writ- 
ing the  epistle,  for  he  was  with  him 
when  the  church  was  founded,  and 
doubtless  felt  a  deep  interest  in  its 
welfare.  Acts  xvi.  Timothy  had 
remained  in  Macedonia  after  Paul 
went  to  Athens,  and  it  is  not  impro- 
bable that  he  had  visited  them  after- 
wards. ^  The  servants  of  Jesus 
Christ.  Notes,  Rom.  i.  1.  ^  To  all 
the  saints  in  Christ  Jesus.  The 
common  appellation  given  to  the 
church,  denoting  that  it  was  holy. 
Notes,  Rom.  i.  7.  If  With  the  bish- 
ops, avv  iTttcfxoTtofcj.  See  Notes,  Acts 
XX.  28.  The  word  here  used  occurs 
in  the  New  Testament  only  in  the 
following  places.  Acts  xx.  28,  trans- 
lated overseers;  and  Phil.  i.  1.  1 
Tim.  iii.  2.  Tit.  i.  7.  1  Pet.  ii.  25, 
in  each  of  which  places  it  is  render- 
ed bishop.  The  word  properly  means 
an  inspector,  overseer,  or  guardian, 
and  was  given  to  the  ministers  of 
the  gospel  because  they  exercised 
this  care  over  the  churches,  or  were 
appointed  to  oversee  their  interests. 
It  is  a  term,  therefore,  which  might 
be  given  to  any  of  the  officers  of  the 
churches,  and  was  originally  equiv- 
alent to  the  term  presbyter.  It  is 
evidently  used  in  this  sense  here.  It 
cannot  be  used  to  denote  a  diocesan 
bishop ;  or  a  bishop  having  the  care 
of  the  churches  in  a  large  district 
of  country,  and  of  a  superior  rank 
jO  other  ministers  of  the  gospel,  for 
the  word  is  here  used  in  the  plural 
lumber,  and  it  is  in  the  highest  degree 
improbable  that  there  were  dioceses 


in  Philippi.  It  is  clear,  moreover, 
that  they  were  the  only  officers  of 
the  church  there  except 'deacons;' 
and  the  persons  referred  to,  there- 
fore, must  have  been  those  who  were 
invested  simply  with  the  peistoral 
office.  Thus  Jerome,  one  of  the 
early  Fathers,  says,  respecting  the 
word  bishop:  "A  presbyter  is  the 
same  as  a  bishop.  And  until  there 
arose  divisions  in  religion,  churches 
were  governed  by  a  common  coun- 
cil of  presbyters.  But  afterwards, 
it  was  everywhere  decreed,  that  one 
person,  elected  from  the  presbyters, 
should  be  placed  over  the  others." 
"  Philippi,"  says  he, "  is  a  single  city 
of  Macedonia;  and  certainly  there 
could  not  have  been  several  like 
these  who  are  now  called  bishops, 
at  one  time  in  the  same  city.  But 
as,  at  that  time,  they  called  the  same 
bishops,  whom  they  called  presbyters 
also,  the  apostles  spoke  indifferently 
of  bishops  as  of  presbyters."  Anno- 
tations on  the  Epistle  to  Titus,  as 
quoted  by  Dr.  Woods  on  Episcopacy, 
p.  63.  ^  And  deacons.  On  the  ap- 
pointment of  deacons,  and  their  duty, 
see  Notes  on  Acts  vi.  1.  The  word 
deacons  does  not  occur  before  this 
place  in  the  common  version  of  the 
New  Testament,  though  the  Greek 
word  here  rendered  deacon  frequent- 
ly occurs.  It  is  rendered  minister, 
and  ministers,  in  Matt.  xx.  26.  Mark 
X.  43.  Rom.  xiii.  4 ;  xv.  8.  1  Cor. 
iii.  5.  2  Cor.  iii.  6 ;  vi.  4 ;  xi.  15. 
23.  Gal.  ii.  17.  Eph.  iii.  7;  vi.  21. 
Col.  i.  7.  23.  25;  iv.  7.  1  Tim.  iv. 
6 ;  -servant  and  servants.  Matt.  xxii. 
nS ;  xxiii.  11.  Mark  ix.  35.  John 
ii.  5.  9 ;  xii.  26.  Rom.  xvi.  1 ;  and 
deacon  or  deacons,  Phil.  i.  1.  1  Tim. 
iii.  8.  12.  The  word  properly  means 
servants,  and  is  then  applied  to  th*> 


A.  D.  64.] 


CHAPTER  I. 


165 


ministers  of  the  gospel  as  being  the 
servants  of  Christ,  and  of  the 
churches.  Hence  it  came  especially 
to  denote  those  who  had  charge  of 
tlie  alms  of  the  church,  and  who 
were  the  overseers  of  the  sick  and 
the  poor.  In  this  sense  the  word  is 
probably  used  in  the  passage  before 
us,  as  the  officers  here  referred  to 
were  distinct  in  some  way  from  the 
bishops.  The  apostle  here  mentions 
but  two  orders  of  ministers  in  the 
church  at  Philippi,  and  this  account 
is  of  great  importance  in  its  bearing 
on  the  question  about  the  way  in 
which  Christian  churches  were  at 
first  organized,  and  about  the  officers 
which  existed  in  them.  In  regard 
to  this  we  may  remark,  (1.)  that  but 
two  orders  of  ministers  are  mention- 
ed. This  is  undeniable,  whatever 
rank  they  may  have  held.  (2.)  There 
is  no  intimation  whatever  tJiat  a  min- 
ister like  a  prelatical  bishop  had  ever 
been  appointed  there,  and  that  the 
incumbent  of  the  office  was  absent, 
or  that  the  office  was  now  vacant. 
If  the  bishop  was  absent,  as  Bloom- 
field  and  others  suppose,  it  is  remark- 
able that  no  allusion  is  made  to  him, 
and  that  Paul  should  have  left  the 
impression  that  there  were  in  fact 
but  two  '  orders'  there.  If  there  were 
a  prelate  there,  why  did  not  Paul  re- 
fer to  him  with  affectionate  saluta- 
tions? Why  does  he  refer  to  the 
two  other  '  orders  of  clergy'  without 
the  slightest  allusion  to  the  man  who 
was  set  over  them  as  "  superior  in 
ministerial  rank  and  power  1"  Was 
Paul  jealous  of  this  prelate  1  But 
if  they  had  a  prelate,  and  the  see 
was  then  vacant,  why  is  there  no 
reference  to  this  fkct  1  Why  no  con- 
dolence at  their  loss  1  Why  no  pray- 
er that  God  would  send  them  a  man 
to  enter  into  the  vacant  diocese  *?  It, 
is  a  mere  assumption  to  suppose, 
as  the  friends  of  prelacy  often  do, 
that  they  had  a  prelatical  bishop, 
but  that  he  was  then  absent.  But 
even  granting  this,  it  is  an  inquiry 


which  has  never  been  answered, 
why  Paul  did  not  make  some  refer- 
ence to  this  fact,  and  ask  their  pray- 
ers for  the  absent  prelate.  (3.)  The 
church  was  organized  by  the  apostle 
Paul  himself,  and  there  can  be  no 
doubt  tliat  it  was  organized  on  the 
'  truly  primitive  and  apostolic  plan.' 
(4.)  The  church  at  Philippi  was  hi 
the  centre  of  a  large  territory ;  was 
the  capital  of  Macedonia,  and  was 
not  likely  to  be  placed  in  subjection 
to  the  diocesan  of  another  region. 
(5.)  It  was  surrounded  by  other 
churches,  as  we  have  express  men- 
tion of  the  church  at  Thessalonica, 
and  the  preaching  of  the  gospel  at 
Berea.  Actsxvii.  (6.)  There  is  more 
than  one  bishop  mentioned  as  con- 
nected with  the  church  in  Philippi. 
But  these  could  not  have  been  bish- 
ops of  the  Episcopal  or  prelatical 
order.  If  Episcopalians  choose  to 
say  that  they  were  prelates,  then  it 
follows  (a)  that  there  was  a  plurality 
of  such  persons  in  the  same  diocese, 
the  same  city,  and  the  same  church 
—  which  is  contrary  to  the  funda- 
mental idea  of  Episcopacy.  It  fol- 
lows also  (b)  that  there  was  entirely 
wanting  in  the  church  at  Philippi 
what  the  Episcopalians  call  the  "  se- 
cond order"  of  clergy ;  that  a  church 
was  organized  by  the  apostles  defec- 
tive in  one  of  the  essential  grades, 
with  a  body  of  prelates  without  pres- 
byters— that  is,  an  order  of  men  of 
"  superior"  rank  designated  to  exer- 
cise jurisdiction  over  "priests"  who 
had  no  existence.  If  there  were 
such  presbyters  or  'priests'  there, 
why  did  not  Paul  name  them  1  If 
their  office  was  one  that  was  con-' 
templated  in  the  church,  and  was 
then  vacant,  how  did  this  happen "? 
And  if  this  were  so,  why  is  there  no 
allusion  to  so  remarkable  a  fact  1  (7.) 
It  follows,therefore,that  in  this  church 
there  were  but  two  orders  of  officers ; 
and  further  that  it  is  right  and  pro- 
per to  apply  the  term  bishop  to  the 
ordinary  ministers  of  the  churches, 


166 


PHILIPPIANS. 


[A.  D.  64. 


2  Grace  *  be  unto  you,  and 
peace,  from  God  our  Father,  and 
from  the  Lord  Jesus  Christ. 

3  I  thank  my  God  upon  every 
*  remembrance  of  you, 


a  Ro.  1.  7. 


■i^  or,  mention. 


As  no  mention  is  made  of  a  prelate; 
as  there  are  but  two  orders  of  men 
mentioned  to  whom  the  care  of  the 
church  was  intrusted,  it  follows  that 
there  was  one  church  at  least  organ- 
ized by  the  apostles  without  any  pre- 
late. (8.)  The  same  thing  may  be 
observed  in  regard  to  the  distinction 
between  *  teaching'  elders  and  '  rul- 
ing' elders.  No  such  distinction  is 
referred  to  here ;  and  however  use- 
tlil  such  an  oJSice  as  that  of  ruling 
elder  may  be,  and  certain  as  it  is, 
that  such  an  office  existed  in  some 
of  the  primitive  churches,  yet  here 
is  one  church  where  no  such  officer 
is  found,  and  this  fact  proves  that 
such  an  officer  is  not  essential  to  the 
Christian  church. 

2.  Grace  be  unto  you^  &c.  See 
Note,  Rom.  i.  7. 

3.  1  thank  my  God  upon  every  re- 
membrance of  you.  Marg.,  men- 
tion. The  Greek  word  means  re- 
collection^ remembrance.  But  this 
recollection  may  have  been  suggest- 
ed either  by  his  own  reflections  on 
what  he  had  seen,  or  by  what  he  had 
heard  of  them  by  others,  or  by  the 
favours  which  they  conferred  on  him 
reminding  him  of  them.  The  mean- 
ing is,  that  as  often  as  he  thought  on 
them,  from  whatever  cause,  he  had 
occasion  of  thankfulness.  He  says 
that  he  thanked  his  God,  intimating 
that  the  conduct  of  the  Philippians 
was  a  proof  of  the  favour  of  God  to 
to  him ;  that  is,  he  regarded  their 
piety  as  one  of  the  tokens  of  the 
favour  of  God  to  his  own  soul — for 
m  producing  that  piety  he  had  been 
mainly  instrumental. 

4.  Always.   There  is  much  em- 


4  Always  in  every  prayer  ^  of 
mine  for  you  all  making  request 
with  joy, 

5  For  your  fellowship  in  the 
gospel,  from  the   first  day  until 


now; 


6Ep.  1.  14,&c.    ITh.  1.  2. 


phasis  in  the  expressions  which  are 
here  used.  Paul  labours  to  show 
them  that  he  never  forgot  them; 
that  he  always  remembered  them  in 
his  prayers.  ^  In  every  prayer  of 
mine.  This  was  a  proof  of  particu- 
lar and  special  affection,  that  while 
there  were  so  many  objects  demand- 
ing his  prayers,  and  so  many  other 
churches  which  he  had  founded,  he 
never  tbrgot  them.  The  person  or 
object  that  we  remember  in  every 
prayer  must  be  very  dear  to  the 
heart.  IT  For  you  all.  Not  for  the 
church  in  general,  but  for  the  indi- 
vidual members.  "  He  industrious- 
ly repeats  the  word  all,  that  he 
might  show  that  he  loved  them  all 
equally  well,  and  that  he  might  the 
more  successfully  excite  them  to  the 
manifestation  of  the  same  love  and 
benevolence."  Wetstein.  *(f  Making 
request  with  joy.  With  joy  at  your 
consistent  walk  and  benevolent  lives 
— ^mingling  thanksgiving  with  my 
prayers  in  view  of  your  holy  walk. 
5.  For  your  fellowship  in  the  gos- 
pel. "  For  your  liberality  towards  me, 
a  preacher  of  the  gospel."  Wetstein. 
There  has  been,  however,  no  little 
difference  of  opmion  about  the  mean- 
ing of  this  phrase.  Many — ^as  Dod- 
dridge, Koppe,  and  others — suppose 
it  refers  to  the  fact  that  they  parti- 
cipated in  the  blessings  of  the  gospel 
from  the  first  day  that  he  preached 
it  until  the  time  when  he  wrote  this 
epistle.  Others  suppose  that  it  re- 
fers to  their  constancy  in  the  Chris- 
tian faith.  Others — as  Pierce,  Mi- 
chaelis,  Wetstein,  Bloomfield,  and 
Storr — suppose  it  refers  to  their 
liberality  in  contributing  to  the  sup* 


A.  D.  64.]  CHAPTER  I. 

port  of  the  gospel ;  to  their  partici- 
pating with  others,  or  sharing  what 
they  had  in  common  with  others, 
for  the  maintenance  of  the  gospel. 
That  this  is  the  true  sense  seems 
apparent,  (1.)  because  it  accords  with 
the  scope  of  the  epistle,  and  what 
the  apostle  elsewhere  says  of  their 
benefactions.  He  speaks  particular- 
ly of  their  liberality,  and  indeed  this 
was  one  of  the  principal  occasions 
of  his  writing  the  epistle.  Ch.  iv. 
10—12,  15—18.  (2.)  It  accords 
witli  a  frequent  meaning  of  tlie 
word  rendered  fellowship — xoLviovla. 
It  denotes  that  which  is  in  common  ; 
that  of  which  we  participate  with 
others,  communion, fellowship.  Acts 
ii.  42.  ICor.i.  9;  x.  16.  Philem.  6; 
then  it  means  communicationy  dis- 
tribution,  contribution.  Rom.  xv. 
26.  2  Cor.  ix.  13.  That  it  cannot 
mean  *  accession  to  the  gospel'  as 
has  been  supposed  (see  Rob.  Lex.), 
is  apparent  from  what  he  adds — 
*  from  the  first  day  until  now.'  The 
fellowship  must  have  been  some- 
thing constant,  and  continually  mani- 
fest— and  the  general  meaning  is, 
that  in  relation  to  the  gospel — to  its 
support,  and  privileges,  and  spirit, 
they  all  shared  in  common.  They 
felt  a  common  interest  in  every  thing 
that  pertained  to  it,  and  they  showed 
this  in  every  suitable  way,  and  espe- 
cially in  ministering  to  the  wants 
ef  those  who  were  appointed  to 
preach  it  ^  From  the  first  day. 
The  time  when  it  was  first  preached 
to  them.  They  had  been  constant. 
This  is  honourable  testimony.  It  is 
much  to  say  of  a  church,  or  of  an 
individual  Christian,  that  they  have 
been  constant  and  uniform  in  the 
requirements  of  the  gospel.  Alas, 
of  how  few  can  this  be  said !  On 
these  verses  (3 — 5)  we  may  remark, 
(1.)  That  one  of  the  highest  joys 
which  a  minister  of  the  gospel  can 
have,  is  that  furnished  by  the  holy 
walk  of  the  people  to  whom  he  has 
vninistered     Comp.  3  John  4.    It  is 


167 


joy  like  that  of  a  farmer  when  he 
sees  his  fields  whiten  for  a  rich  har- 
vest ;  like  that  of  a  teacher  in  the 
good  conduct  and  rapid  progress  of 
his  scholars ;  like  that  of  a  parent 
in  the  virtue,  success,  and  piety  of 
his  sons.  Yet  k  is  superior  to  all 
that.  The  intei^ts  are  higher  and 
more  important;  the  results  are  more 
far-reacliing  and  pure ;  and  the  joy 
is  more  disinterested.  Probably  there 
is  nowhere  else  on  earth  any  happi- 
ness so  pure,  elevated,  consoling, 
and  rich,  as  that  of  a  pastor  in  the 
piety,  peace,  benevolence,  and  grow- 
ing zeal  of  his  people.  (2.)  It  is 
right  to  commend  Christians  when 
they  do  well.  Paul  never  hesitated 
to  do  this,  and  never  supposed  that 
it  would  do  injury.  Flattery  would 
injure — ^but  Paul  never  flattered. 
Commendation  or  praise,  in  order  to  do 
good,  and  not  to  injure,  should  be  (a) 
the  simple  statement  of  the  truth ; 
(6)  it  should  be  without  exaggera- 
tion ;  (c)  it  should  be  connected  with 
an  equal  readiness  to  rebuke  when 
wrong ;  to  admonish  when  in  error, 
and  to  counsel  when  one  goes  astray. 
Constant  fault-finding,  scolding,  or 
fretfiilness,  does  no  good  in  a  family, 
a  school,  or  a  church.  The  tendency 
is  to  dishearten,  irritate,  and  dis- 
courage. To  commend  a  child  when 
he  does  well,  may  be  as  important, 
and  as  much  a  duty,  as  to  rebuke 
him  when  he  does  ill.  God  is  as 
careful  to  commend  his  people  when 
they  do  well,  as  he  is  to  rebuke  them 
when  they  do  wrong — and  that  pa- 
rent, teacher,  or  pastor,  has  much 
mistaken  the  path  of  wisdom,  who 
supposes  it  to  be  his  duty  always  to 
find  fault.  In  this  world  there  is 
nothmg  that  goes  so  fiir  in  promoting 
happiness  as  a  willingness  to  be 
pleased  rather  than  displeased;  to 
be  satisfied  rather  than  dissatisfied 
with  the  conduct  of  others.  (3.)  Our 
absent  friends  should  be  remembered 
in  our  prayers.  On  our  knees  be- 
fore God  is  the  best  place  to  rcmem* 


168 


PHILIPPIANS. 


[A.  D.  (>L 


6  Being  confident «  of  this  very 

a  He.  10.  35. 


bar  them.  We  know  not  their  con- 
dition. If  they  are  sick,  we  cannot 
minister  to  their  wants ;  if  in  dan- 
ger, we  cannot  run  to  their  relief; 
if  tempted,  we  cantf>t  counsel  them. 
But  God,  who  is  with  them,  can  do 
all  this;  and  it  is  an  inestimable 
privilege  thus  to  be  permitted  to 
commend  them  to  his  holy  care  and 
keeping.  Besides,  it  is  a  duty  to  do 
it.  It  is  one  way — and  the  best 
way — to  repay  their  kindness.  A 
child  may  always  be  repaying  the 
kindness  of  absent  parents  by  sup- 
plicating the  divine  blessing  on  them 
/  each  morning ;  and  a  brother  may 
strengthen  and  continue  his  love  for 
a  sister,  and  in  part  repay  her  ten- 
der love,  by  seeking,  when  far  away, 
the  divine  favour  to  be  bestowed  on 
her. 

6.  Being  confident.  This  is  strong 
language.  It  means  to  be  fully  and 
firmly  persuaded  or  convinced.  Part. 
Mid.  voice  from  Ttzi^ — to  persuade. 
Comp.  Luke  xvi.  31.  "  Neither  will 
they  be  persuaded,  though  one  rose 
from  the  dead ;"  that  is,  they  would 
not  be  convinced.  Acts  xvii.  4. 
Heb.  xi.  13.  Acts  xxviii.  24.  It 
means  here  that  Paul  was  entirely 
convinced  of  the  truth  of  what  he 
said.  It  is  the  language  of  a  man 
who  had  no  doubt  on  the  subject. 
^  That  he  which  hath  begun  a  good 
H)ork  in  you.  The  '  good  work'  here 
referred  to,  can  be  no  other  than  re- 
ligion, or  true  piety.  This  is  called 
the  work  of  God ;  the  work  of  the 
Lord ;  or  the  work  of  Christ.  John 
vi.  29.  Comp.  1  Cor.  xy.  58 ;  xvi. 
10.  Phil.  ii.  30.  Paul  affirms  here 
that  that  work  was  begun  by  God. 
Tt  was  not  by  their  own  agency  or 
will.  Comp.  Notes  on  John  i.  13. 
It  was  on  the  fact  that  it  was  begun 
by  God,  that  he  based  his  firm  con- 
viction that  it  would  be  permanent. 
Had  it  been  the  agency  of  man,  he 


thing,  that  he  *  which  hath  begun 

b  Ps.  138.  8. 


would  have  had  no  such  conviction, 
for  nothing  that  man  does  to-day  can 
lay  the  foundation  of  a  certain  con- 
viction that  he  will  do  the  same 
thing  to-morrow.  If  the  persever- 
ance of  the  Christian  depended 
wholly  on  himself,  therefore,  there 
could  be  no  sure  evidence  that  he 
would  ever  reach  heaven.  ^  Will 
perform  it.  Marg., 'or,^nis/i.'  The 
Greek  word — irCvti'hkGBi — means  that 
he  would  carry  it  forward  to  com- 
pletion ;  he  would  perfect  it.  It  is 
an  intensive  form  of  the  word,  mean- 
ing that  it  would  be  carried  through 
to  the  end.  It  occurs  in  the  follow- 
ing places :  Luke  xiii.  32,  "  I  do 
cures;"  Rom.  xv.  28,  "  when  I  have 
performed  this;"  2  Cor.  vii.  1,  '■^per- 
fecting holiness;"  viii.  6,  "so  he 
would  ^\so finish  in  you;"  11,  '■^per- 
form the  doing  of  it ;"  Gal.  iii.  3, 
"  are  ye  now  made  perfect  by  the 
flesh ;"  Heb.  viii.  5,  "  when  he  was 
about  to  make  the  tabernacle ;"  ix. 
6,  ''^accomplishing  this  service;" 
and  1  Pet.  v.  9,  "  are  accomplished 
in  your  brethren."  The  word  oc- 
curs nowhere  else ;  and  here  means 
that  God  would  carry  on  the  work 
which  he  had  begun  to  completion. 
He  would  not  leave  it  unfinished. 
It  would  not  be  commenced  and  then 
abandoned.  This  would  or  could  be 
'  performed'  or  '  finished'  only  (1.)  by 
keeping  them  from  falling  from 
grace,  and  (2.)  by  their  ultimate  en 
tire  perfection.  IT  Until  the  day  oj 
Jesus  Christ.  The  day  when  Christ 
shall  so  manifest  himself  as  to  be  the 
great  attractive  object,  or  the  day 
when  he  shall  appear  to  glorify  him- 
self, so  that  it  may  be  said  emphati- 
cally to  be  his  day.  That  day  is 
often  called  "  his  day,"  or  "  the  day 
of  the  Lord,"  because  it  will  be  the 
day  of  his  triumph  and  glory.  It 
refers  here  to  the  day  when  the 
Lord  Jesus  will  appear  to  receive 


A.  D.  64.J  CHAPTER  I. 

a  good  "  work  in  you  will '  per- 
form it  until  the  day  *  of  Jesus 
Christ : 

aJno.  6.  29.       ^  or,  finish.       6  2  Pe.  3. 10. 


his  people  to  himself—the  day  of 
judgment  We  may  remark  on  this 
verse,  that  Paul  believed  in  the  per- 
severance of  saints.  It  would  be 
impossible  to  express  a  stronger  con- 
viction of  the  truth  of  that  doctrine 
than  he  has  done  here.  Language 
could  not  be  clearer,  and  nothing 
can  be  more  unequivocal  than  the 
declaration  of  his  opinion  that  where 
God  has  begun  a  good  work  in  the 
soul,  it  will  not  be  finally  lost.  The 
ground  of  this  belief  he  has  not 
stated  in  full,  but  has  merely  hinted 
at  it.  It  is  based  on  the  fact  that 
God  had  begun  the  good  work. 
That  ground  of  belief  is  something 
like  the  following.  (1.)  It  is  in  God 
alone.  It  is  not  in  man  in  any  sense. 
No  reliance  is  to  placed  on  man  in 
keeping  himself  He  is  too  weak ; 
too  changeable ;  too  ready  to  be  led 
astray ;  too  much  disposed  to  yield 
to  temptation.  (2.)  The  reliance, 
therefore,  is  on  God ;  and  the  evi- 
dence that  the  renewed  man  will  be 
kept  is  this :  (a)  God  began  the  work 
of  grace  in  the  soul,  (b)  He  had  a 
design  in  it.  It  was  deliberate,  and 
intentional.  It  was  not  by  chance 
or  hap-hazard.  It  was  because  he 
had  some  object  that  was  worthy  of 
his  interposition,  (c)  There  is  no 
reason  why  he  should  begin  such  a 
work  and  then  abandon  it.  It  can- 
not be  because  he  has  no  power  to 
complete  it,  or  because  there  are 
more  enemies  to  be  overcome  than 
he  had  supposed ;  or  because  there 
are  difficulties  which  he  did  not 
foresee ;  or  because  it  is  not  desira- 
ble that  the  work  should  be  com- 
pleted. Why  then  should  he  aban- 
don it]  (rf)  God  abandons  nothing 
that  he  undertakes.  Tiiere  are  no 
unfinished  worlds  or  systems;  no 
16 


169 


7  Even  as  It  fs  iTve^i<5r  me  to 
think  this  of  yqu  all,  because  ^  I 
have  you  in  my  heart ;  inasmuch 

a  or,  ye  have  me  ilt^ur. 


half-made  and  forsaken  works  of  his 
hands.  There  is  no  evidence  in  his 
works  of  creation  of  change  of  plan 
or  of  having  forsaken  what  he  began 
from  disgust,  or  disappointment,  or 
want  of  power  to  complete  them. 
Why  should  there  be  in  the  salva- 
tion of  the  soul  1  (e)  He  lias  pro- 
mised to  keep  the  renewed  soul  to 
eternal  life.  See  John  x.  27,  28, 
29.  Heb.  vi.  17—20.  Comp.  Rom. 
viii.  29,  30. 

7.  Even  as  it  is  meet  for  me  to 
think  this  of  you  all.  '  There  is  a 
reason  why  I  should  cherish  this 
hope  of  you,  and  this  confident  ex- 
pectation that  you  will  be  saved. 
That  reason  is  found  in  the  evidence 
which  you  have  given  that  you  are 
sincere  Christians.  Having  evidence 
of  that,  it  is  proper  that  I  should  be- 
lieve that  you  will  finally  reach  hea- 
ven.' ^  Because  I  have  you  in  my 
heart.  Marg.,  Ye  have  me  in  your. 
The  Greek  ^ill  bear  either,  though 
the  former  translation  is  the  most 
obvious.  The  meaning  is,  that  he 
was  warmly  attached  to  them,  and 
had  experienced  many  proofs  of  their 
kindness ;  and  that  there  was,  there- 
fore, a  propriety  in  his  wishing  for 
their  salvation.  Tlieir  conduct  to- 
wards him,  moreover,  in  his  trials, 
had  convinced  him  that  they  were 
actuated  by  christian  principle ;  and 
it  was  proper  that  he  should  believe 
that  they  would  be  kept  to  eternal 
life.  ^  Both  in  my  bonds.  While 
I  have  been  a  prisoner — referring  to 
the  care  which  they  had  taken  to 
muiister  to  his  wants.  Ch.  iv.  10. 
14. 18.  ^  And  in  the  defence.  Gr., 
apology.  Probably  he  refers  to  the 
time  when  he  made  his  defence  be- 
fore Nero,  and  vindicated  himself 
from  the  charges  whicli  had  been 


170 


PHILIPPIANS. 


[A.  D.  64 


as  both  in  my  bonds,  and  in  the 
defence  "  and  confirmation  of  the 
gospel,  ye  all  are  partakers  ^  of  my 
grace. 

8  For  God  is  my  record,  how 


a  ver.  17. 


»  or,  with  me  of  grace. 


Drought  against  him.  See  Notes, 
2  Tim.  iv.  16.  Perhaps  he  means, 
here,  that  on  that  occasion  he  was 
abandoned  by  those  who  should  have 
stood  by  him,  but  that  the  Philippians 
showed  him  all  the  attention  which 
they  could.  It  is  not  impossible  that 
they  may  have  sent  some  of  their 
number  to  sympathize  with  him  in 
his  trials,  and  to  assure  him  of  the 
unabated  confidence  of  the  church. 
^  And  confirmation  of  the  gospel. 
In  my  efforts  to  defend  the  gospel, 
and  to  make  it  known.  See  ver.  17. 
The  allusion  is  probably  to  the  fact 
that,  in  all  his  efforts  to  defend  the 
gospel,  he  had  been  sure  of  their 
sympathy  and  co-operation.  Perhaps 
he  refers  to  some  assistance  which 
he  had  derived  from  them  in  this 
cause,  which  is  now  to  us  unknown. 
^  Ye  all  are  partakers  of  my  grace. 
Marg.,  '  Or,  with  me  of  grace.''  The 
meaning  is,  that  as  they  had  partici- 
pated v/ith  him  in  the  defence  of  the 
gospel;  as  in  all  his  troubles  and 
persecutions  they  had  made  common 
cause  with  him,  so  it  followed  that 
they  would  partake  of  the  same 
tokens  of  the  divine  favour.  He 
expected  that  the  divine  blessing 
would  follow  his  efforts  in  the  cause 
of  the  gospel,  and  he  says  that  they 
would  share  in  the  blessing.  They 
had  sho^vn  all  the  sympathy  which 
they  could  in  his  trials;  they  had 
nobly  stood  by  him  when  others  for- 
sook him ;  and  he  anticipated,  as  a 
matter  of  course,  that  they  would  all 
share  in  the  benefits  which  would 
flow  to  him  in  his  efforts  in  the  cause 
of  the  Redeemer. 

8.  For  God  is  my  record.     My 


greatly  I  long  after  you  all  in  the 
bowels  of  Jesus  Christ. 

9  And  this  I  pray,  that  your 
love  may  abound  *  yet  more  and 
more  in  knowledge  and  in  all 
^judgment; 

b  1  Th.  3. 12.    2  Pe.  3. 18.         a  or,  sense. 

witness;  I  can  solemnly  appeal  to 
him.  ^  How  greatly  I  long  after 
you  all.  To  see  you ;  and  how  much 
I  desire  your  welfare.  ^  In  the  bow- 
els of  Jesus  Christ.  The  word 
'  bowels,'  in  the  Scriptures,  denotes 
the  upper  viscera — the  region  of  the 
heart  and  lungs.  See  Notes  on  Isa. 
xvi.  11.  That  region  was  regarded 
as  the  seat  of  affection,  sympathy, 
and  compassion,  as  the  heart  is  with 
us.  The  allusion  here  is  to  the  sym- 
pathy, tenderness,  and  love  of  the 
Redeemer ;  and  probably  the  mean- 
ing is,  that  Paul  regarded  them  with 
something  of  the  affection  which  the 
Lord  Jesus  had  for  them.  This  was 
the  tenderest  and  strongest  expres- 
sion which  he  could  find  to  denote 
the  ardour  of  his  attachment. 

9.  And  this  I  pray.  We  pray  for 
those  wnom  we  love,  and  whose  wel- 
fare we  seek.  We  desire  their  hap- 
piness; and  there  is  no  way  more 
appropriate  of  expressing  that  desire 
than  of  going  to  God,  and  seeking  it 
at  his  hand.  Paul  proceeds  to  enu- 
merate the  blessings  which  he  sought 
for  them ;  and  it  is  worthy  of  obser- 
vation that  he  did  not  ask  riches,  or 
worldly  prosperity,  but  that  his  sup 
plications  were  confined  to  spiritual 
blessings,  and  he  sought  these  as  the 
most  desirable  of  all  fevours.  ^  Thai 
your  love  may  abound,  &c.  Love 
to  God ;  love  to  one  another ;  love  to 
absent  Christians ;  love  to  the  world. 
This  is  an  appropriate  subject  of 
prayer.  We  cannot  wish  and  pray 
for  a  better  thing  for  our  christian 
fi-iends,  than  that  they  may  abound 
in  love.  Nothing  will  promote  their 
welfare  like  this ;  and  we  had  better 


A.  D.  64.] 

10  That 
things  that 

a  Ro.  2. 18. 


CHAPTER  L 


171 


ye  may  '  approve 
*  excellent;  that 


are 

1  or,  try. 


a  or,  differ. 


•pray  for  this,  than  that  they  may  ob- 
tain abundant  riches,  and  share  the 
honours  and  pleasures  of  the  world. 
^  In  knowledge.  The  idea  is,  that 
he  wished  them  to  have  intelligent 
affection.  It  should  not  be  mere 
blind  affection,  but  that  intelligent 
love  which  is  based  on  an  enlarged 
view  of  divine  things— on  a  just  ap- 
prehension of  the  claims  of  God. 
^  And  in  all  judgment.  Marg., 
sense.  Comp.  Notes  on  Heb.  v.  14. 
The  word  here  means,  the  power  of 
discerning;  and  the  meaning  is, 
that  he  wished  that  their  love  should 
be  exercised  with  proper  discrimina- 
tion. It  should  be  in  proportion  to 
the  relative  value  of  objects;  and 
the  meaning  of  the  whole  is,  that  he 
wished  their  religion  to  be  intelli- 
gent and  discriminating ;  to  be  based 
on  knowledge,  and  a  proper  sense  of 
the  relative  value  of  objects,  as  well 
as  to  be  the  tender  affection  of  the 
heart. 

10.  That  ye  may  approve  things. 
Marg.,  *0r,  try.''  The  word  used 
here  denotes  the  kind  of  trial  to 
which  metals  are  exposed  in  order  to 
test  their  nature ;  and  the  sense  here 
is,  that  the  apostle  wished  them  so 
to  try  the  things  that  were  of  real 
value,  as  to  discern  that  which  was 
true  and  genuine.  ^  That  are  ex- 
cellent. Slarg.,  'or,  differ.'  The 
margin  here  more  correctly  expresses 
the  sense  of  the  Greek  word.  The 
idea  is,  that  he  wished  them  to  be 
able  to  distinguish  between  things 
that  differed  from  each  other;  to 
have  an  intelligent  apprehension  of 
what  was  right  and  wrong — of  what 
was  good  and  evil.  He  would  not 
have  them  love  and  approve  all 
things  indiscriminately.  They  should 
be  esteemed  according  to  their  real 
value.  It  is  remarkable  here  how 
anxious  the  apostle  was,  not  only 


ye  may  be  '  sincere  and  without 
offence  till  the  day  of  Christ ; 

6Ep.  5.  27. 


that  they  should  be  Christians,  but 
that  they  should  be  intelligent  Chris' 
tians,  and  should  understand  the  real 
worth  and  value  of  objects.  %Thai 
ye  may  be  sincere.  See  Notes  on 
]Eph.  vi.  24.  The  word  here  used — 
sluxptvrii — occurs  nowhere  else  in 
the  New  Testament,  except  in  2 
Pet.  iii.  1,  where  it  is  rendered  pure. 
The  noun  savxplvsia,  however,  occurs 
in  1  Cor.  v.  8;  2  Cor.  i.  12;  ii.  17; 
in  all  which  places  it  is  rendered 
sincerity.  The  word  properly  means, 
that  which  is  judged  of  in  sun-shine 
(si%fj  xplvco) ;  and  then  that  which  is 
clear  and  manifest.  It  is  that  over 
which  there  are  no  clouds ;  which  is 
not  doubtful  and  dark ;  wnich  is  pure 
and  bright.  The  word  sincere  means 
literally  without  wax  (sine  cera) ; 
that  is,  honey  which  is  pure  and 
transparent.  Applied  to  christian 
character,  it  means  that  which  is  not 
deceitful,  ambiguous,  hypocritical;- 
that  which  is  not  mingled  with  error, 
worldliness,  and  sin;  that  which 
does  not  proceed  from  selfish  and  in- 
terested motives,  and  where  there  is 
nothing  disguised.  There  is  no  more 
desirable  appellation  tliat  can  be 
given  to  a  man  than  to  say  that  he 
is  sincere — a  sincere  friend,  bene- 
factor, Christian;  and  there  is  no- 
thing more  lovely  in  the  character 
of  a  Ctiristian  than  sincerity.  It 
implies,  (1.)  that  he  is  truly  convert- 
ed— that  he  has  not  assumed  Chris- 
tianity as  a  mask;  (2.)  that  his  mo- 
tives are  disinterested  and  pure ;  (3.) 
that  his  conduct  is  free  from  double- 
dealing,  trick,  and  cunning ;  (4.)  that 
his  words  express  the  real  sentimenta 
of  his  heart ;  (5.)  that  he  is  true  to 
his  word,  and  faithful  to  his  pro- 
mises; and  (6.)  that  he  is  always 
what  he  professes  to  be.  A  sincere 
Christian  would  bear  to  have  the 
I  light  let  in  upon  him  always ;  to 


172 

11  Being  filled  with  the  fruits 
of  righteousness,  which  are  by 
Jesus  Christ  unto  the  glory  "'  and 
praise  of  God. 

a  Jno.  15.  8. 


PHILIPPIANS.  ^  [A.  D.64. 

12  But  I  would  ye  should  un- 
derstand, brethren,  that  the  things 
which  happened  unto  me  have 
fallen  out  rather  unto  the  further- 
ance of  the  gospel ; 


have  the  emotions  of  his  heart  seen ; 
to  be  scanned  everywhere,  and  at  all 
times,  by  men,  by  angels,  and  by 
God.  %  And  without  offence.  In- 
offensive to  others.  Not  injuring 
them  in  property,  feelings,  or  repu- 
tation. This  is  a  negative  virtue, 
and  is  often  despised  by  the  world. 
But  it  is  much  to  say  of  a  man  that 
he  injures  no  one ;  that  neither  by 
example,  nor  opinions,  nor  conversa- 
tion, he  leads  them  astray ;  that  he 
never  does  injustice  to  their  motives, 
and  never  impedes  their  influence ; 
that  he  never  wounds  their  feelings, 
or  gives  occasion  for  hard  thoughts ; 
and  that  he  so  lives  that  all  may  see 
that  his  is  a  blameless  life.  %  Till 
the  day  of  Christ.  See  Notes  On 
ver.  6. 

11.  Being  filled  with  the  fruits 
of  righteousness.  That  which  right- 
eousness in  the  heart  produces.  The 
fruits,  or  results,  will  be  seen  in  the 
life;  and  those  fruits  are — honesty, 
truth,  charity,  kindness,  meekness, 
goodness.  The  wish  of  the  apostle 
is,  that  they  might  show  abundantly 
by  their  lives  that  they  were  truly 
righteous.  He  does  not  refer  to 
liberality  merely,  but  to  everything 
which  true  piety  in  the  heart  is  fitted 
to  produce  in  the  life.  ^  Which  are 
by  Jesus  Christ.  (1.)  Which  his 
religion  is  fitted  to  produce.  (2.) 
Which  result  fi-om  endeavouring  to 
follow  his  example,  (3.)  Which  are 
produced  by  his  agency  on  the  heart. 
"^  Unto  the  glory  and  praise  of  God. 
His  honour  is  never  more  promoted 
than  by  the  eminent  holiness  of  his 
friends.  See  Notes,  John  xv.  8,  If 
we  wish,  therefore,  to  honour  God, 
it  should  not  be  merely  with  the 
lips,  or  by  acts  of  prayer  and  praise ; 


it  should  be  by  a  life  devoted  to  him. 
It  is  easy  to  render  the  service  of  the 
lips ;  it  is  far  more  difficult  to  render 
that  service  which  consists  in  a  life 
of  patient  and  consistent  piety ;  and 
in  proportion  to  the  difficulty  of  it,  is 
its  value  in  his  sight. 

12.  But  I  would  ye  should  under- 
stand. Paul  here  turns  to  himself, 
and  goes  into  a  somewhat  extended 
account  of  his  own  feelings  in  his 
trials,  and  of  the  effects  of  his  impri- 
sonment at  Rome.  He  wished  them 
to  understand  what  his  circumstances 
were,  and  what  had  been  the  effect 
of  his  imprisonment,  probably,  for 
such  reasons  as  these:  (1.)  They 
were  tenderly  attached  to  him,  and 
would  feel  an  interest  in  all  that  per- 
tained to  him.  (2.)  It  was  possible 
that  they  might  hear  unfounded  ru- 
mours about  the  manner  of  his  treat- 
ment, and  he  wished  that  they  should 
understand  the  exact  truth.  (3.)  He 
had  real  intelligence  to  communicate 
to  them  that  would  be  joyful  to  them, 
about  the  effect  of  his  imprisonment, 
and  his  treatment  there;  and  he 
wished  them  to  rejoice  with  him. 
IT  That  the  things  which  happened 
unto  me.  The  accusations  against 
him,  and  his  imprisonment  at  Rome. 
He  had  been  falsely  accused,  and 
had  been  constrained  to  appeal  to 
Caesar,  and  had  been  taken  to  Rome 
as  a  prisoner.  Acts  xxv. — xxviii. 
This  arrest  and  imprisonment  would 
seem  to  have  been  against  his  suc- 
cess as  a  preacher ;  but  he  now  says 
that  the  contrary  had  been  the  fact. 
^  Have  fallen  out.  Have  resulted 
in.  Literally, '  have  come.'  Tindal, 
'  My  business  is  happened.'  ^  The 
furtherance.  The  increase,  the 
promotion  of  the  gospel.     Instead  of 


A.  D.  64.]  CHAPTER  I. 

13  So  that  my  bonds '  in  Christ 

»  or,  for. 


being  a  hindrance,  they  have  been 
rather  an  advantage. 

13.  So  that  my  bonds  in  Christ. 
Marg.,  for.  The  meaning  is,  his 
bonds  in  the  cause  of  Christ.  He 
was  imprisoned  because  he  preached 
Christ  (Notes,  Eph.  vi,  20),  and  was 
really  suffering  because  of  his  at- 
tachment to  the  Redeemer.  It  was 
not  for  crime,  but  for  being  a  Chris- 
tian— for  had  he  not  been  a  Chris- 
tian, he  would  have  escaped  all  this. 
The  manner  of  Paul's  imprisonment 
was,  that  he  was  suffered  to  occupy 
a  house  by  himself,  though  chained 
to  a  soldier  who  was  his  guard. 
Acts  xxviii.  16.  He  was  not  in  a 
dungeon  indeed,  but  he  was  not  at 
liberty,  and  this  was  a  severe  mode 
of  confinement.  Who  would  wish 
to  be  chained  night  and  day  to  a 
living  witness  of  all  that  he  did ;  to 
a  spy  on  all  his  movements  ?  Who 
would  wish  to  have  such  a  man 
always  with  him,  to  hear  all  he  said, 
and  to  see  all  that  he  did  1  Who 
could  well  bear  the  feeling  that  he 
could  never  be  alone — and  never  be 
at  liberty  to  do  any  thing  without 
the  permission  of  one  too  who  pro- 
bably had  little  disposition  to  be  in- 
dulgent"? IT  Are  manifest.  That  is, 
it  has  become  known  that  I  am  im- 
prisoned only  for  the  sake  of  Christ. 
Grotius.  The  true  reason  why  I 
am  thus  accused  and  imprisoned  be- 
gins to  be  understood,  and  this  has 
awakened  sympathy  for  me  as  an 
injured  man.  They  see  that  it  is 
not  for  crime,  but  that  it  is  on  ac- 
count of  my  religious  opinions,  and 
the  conviction  of  my  innocence  has 
spread  abroad,  and  has  produced  a 
fevourable  impression  in  regard  to 
Christianity  itself  It  must  have 
been  a  matter  of  much  importance 
for  Paul  to  have  this  knowledge  of 
the  real  cause  why  he  was  imprison- 
15* 


173 

palace, 


are  manifest  in  all  ^  the 
and  ^  in  all  other  places  ; 

a  or,  Cccsar's  court,  c.  4.  22.      '  i^bll  others 


ed  go  abroad.  Such  a  knowledge 
would  do  much  to  prepare  others  to 
listen  to  what  he  had  to  say — tor 
there  is  no  man  to  whom  we  listen 
more  readily  than  to  one  who  is  suf- 
fering wrongfully.  IT  In  all  the 
palace.  Marg.,  '  or  Ccesar^s  court.'' 
Gr.,  iv  o^w  T'o  TtpatT'wpt^ — in  all  the 
prcetorium.  This  word  properly  de- 
notes the  generaVs  tent  in  a  camp ; 
then  the  house  or  palace  of  a  go- 
vernor of  a  province;  then  any 
large  hall,  house,  or  palace.  It  oc- 
curs in  the  New  Testament  only  in 
the  following  places:  Matt,  xxvii. 
27,  where  it  is  rendered  common 
hall;  Mark  xv.  16,  rendered  Prce- 
torium ;  John  xviii.  28.  33 ;  xix.  9. 
Acts  xxiii.  35,  rendered  judgment 
hall;  and  in  Phil.  i.  13.  It  is  em- 
ployed to  denote  (1.)  the  palace  of 
Herod  at  Jerusalem,  built  with  great 
magnificence  at  the  nortliern  part 
of  the  upper  city,  westward  of  the 
temple,  and  overlooking  the  temple ; 
(2.)  the  palace  of  Hercxi  at  Cesarea, 
which  was  probably  occupied  by  the 
Roman  procurator,  and  (3.)  in  the 
place  before  us  to  denote  either  the  pa- 
lace of  the  emperor  at  Rome,  or  the 
pretorian  camp,  the  head  quarters  of 
the  pretorian  guards  or  cohorts.  These 
cohorts  were  a  body  of  select  troops 
instituted  by  Augustus  to  guard  his 
person,  and  have  charge  of  the  city. 
See  Rob.  Lex.  Bloomfield,  Rosen- 
mijller,  and  some  others,  understand 
this  of  tlie  pretorian  camp,  and  sup- 
pose that  Paul  meant  to  say  thai 
the  cause  of  his  imprisonment  had 
become  known  to  all  the  band  of  the 
pretorians.  Grotius  says  that  the 
usual  word  to  denote  the  residence 
of  the  emperor  at  Rome  was  pala- 
tium — palace,  b«t  that  those  who 
resided  in  the  provinces  were  accus- 
tomed to  the  word  pretorium,  and 
would  use  it  when  speaking  of  the 


174 


PHILIPPIANS. 


[A.  D.  64. 


14  And  many  of  the  brethren 


palace  of  the  emperor.  Chrysostom 
Bays  that  the  palace  of  the  emperor 
was  called  pretorium,  by  a  Latin 
word  derived  from  the  Greek.  See 
Erasmus  in  loc.  Calvin  supposes 
that  the  palace  of  Nero  is  intended. 
The  question  about  the  meaning  of 
the  word  is  important,  as  it  bears  on 
the  inquiry  to  what  extent  the  gos- 
pel was  made  known  at  Rome  in  the 
time  of  Paul,  and  perhaps  as  to  the 
question  why  he  was  released  from 
his  imprisonment.  If  the  knowledge 
of  his  innocence  had  reached  the 
palace,  it  was  a  ground  of  hope  that 
he  might  be  acquitted ;  and  if  that 
palace  is  here  intended,  it  is  an  in- 
teresting fact,  as  showing  that  in 
some  way  the  gospel  had  been  intro- 
duced into  the  family  of  the  emperor 
himself  That  the  palace  or  resi- 
dence of  the  emperor  is  intended 
here,  may  be  considered  at  least 
probable  from  the  following  conside- 
rations. (1.)  It  is  the  name  which 
would  be  likely  to  be  used  by  the 
Jews  who  came  up  from  Judea  and 
other  provinces,  to  denote  the  chief 
place  of  judgment,  or  the  principal 
residence  of  the  highest  magistrate. 
So  it  was  used  in  Jerusalem,  in 
Cesarea,  and  in  the  provinces  gene- 
rally, to  denote  the  residence  of  the 
general  in  the  camp,  or  the  procu- 
rator in  the  cities — the  highest  re- 
presentative of  the  Roman  power. 
(2.)  If  the  remark  of  Chrysostom, 
above,  referred  to,  be  well  founded, 
that  this  was  a  common  name  given 
to  the  palace  in  Rome,  then  this 
goes  far  to  determine  the  question. 
(3.)  In  ch.  iv.  22,  Paul,  in  the  salu- 
tation of  the  saints  at  Rome  to  those 
of  Philippi,  mentions  particularly 
those  of  "  Caesar's  household."  From 
this  it  would  seem  that  some  of  the 
family  of  the  empeii^r  had  been  made 
acquainted  with  the  Christian  reli- 
gion, and  had  been  converted.  In 
what  way  the  knowledge  of  the 
15* 


in  the  Lord,  waxing  confident  by 


true  cause  of  Paul's  imprisonment 
had  been  circulated  in  the  '  palace,' 
is  not  now  known.  There  was, 
however,  close  intimacy  between 
the  military  officers  and  the  govern- 
ment, and  it  was  probably  by  means 
of  some  of  the  soldiers  or  officers 
who  had  the  special  charge  of  Paul, 
that  this  had  been  communicated. 
To  Paul,  in  his  bonds,  it  must  have 
been  a  subject  of  great  rejoicing, 
that  the  government  became  thus 
apprized  of  the  true  character  of  the 
opposition  which  had  been  excited 
against  him ;  and  it  must  have  done 
much  to  reconcile  him  to  the  sorrows 
and  privations  of  imprisonment,  that 
he  was  thus  the  means  of  intro- 
ducing religion  to  the  very  palace 
of  the  emperor,  ^f  And  in  all  other 
places.  Marg.,  to  all  others.  The 
Greek  will  bear  either  construction. 
But  if,  as  has  been  supposed,  the  re- 
ference in  the  word  pretorium  is  to 
the  palace,  then  this  should  be  ren- 
dered *all  other  places."*  It  then 
means,  that  the  knowledge  of  his 
innocence,  and  the  consequences  of 
that  knowledge  in  its  happy  influ- 
ence in  spreading  religion,  were  not 
confined  to  the  palace,  but  were  ex- 
tended to  other  places.  The  subject 
was  generally  understood,  so  that  it 
might  be  said  that  correct  views  of 
the  matter  pervaded  the  city,  and 
the  fact  of  his  imprisonment  was 
accomplishing  extensively  the  most 
happy  effects  on  the  public  mind. 

14.  And  many  of  the  brethren. 
Many  Christians.  It  is  evident  from 
this,  that  there  were  already  '  many'' 
in  Rome  who  professed  Christianity. 
%  In  the  Lord.  In  the  Lord  Jesus ; 
that  is,  united  to  him  and  to  each 
other  by  a  professed  attachment  to 
him.  This  is  a  common  phrase  to 
designate  Christians.  ^  Waxing 
confident  by  my  bonds.  Becoming 
increasingly  bold  and  zealous  in 
consequence  of  my  being  confined. 


A.  D.  64.] 


CHAPTER  I. 


175 


my  bonds,  are  much  more  bold  to 
speak  the  word  without  fear. 
15  Some  indeed  preach  Christ 

This  might  have  been  either  (1.)  that 
from  the  very  fact  that  so  distin- 
guished a  champion  of  the  truth 
had  been  imprisoned,  they  were  ex- 
cited to  do  all  they  could  in  tlie 
cause  of  the  gospel.  Or  (2.)  they 
were  aroused  by  the  fact  that  the 
cause  of  his  imprisonment  had  be- 
come generally  understood,  and  that 
there  was  a  strong  current  of  popu- 
lar fiivour  setting  towards  Chris- 
tianity in-  consequence  of  it.  Or  (3.) 
they  had  had  intercourse  with  Paul 
in  his  own  '  hired  house,'  and  had 
been  incited  and  encouraged  by  him 
to  put  forth  great  effi)rts  in  the 
cause.  Or  (4.)  it  would  seem  that 
some  had  been  emboldened  to  pro- 
mulgate their  views,  and  set  them- 
selves up  as  preachers,  who  would 
have  been  restrained  if  Paul  had 
been  at  liberty.  They  were  dis- 
posed to  form  parties,  and  to  secure 
followers,  and  rejoiced  in  an  oppor- 
tunity to  increase  their  own  popu- 
larity, and  were  not  unwilling  thus 
to  diminish  the  popularity  and  lessen 
the  influence  of  so  great  a-  man  as 
Paul.  Had  he  been  at  liberty,  they 
would  have  had  no  prospect  of  suc- 
cess. See  ver.  16.  To  this  may  be 
added  a  suggestion  by  Theodoret. 
*Many  of  the  brethren  have  in- 
creased boldness — ^^pcro$ — on  ac- 
count of  my  bonds.  For  seeing  me 
bear  such  hard  things  with  pleasure, 
they  announce  that  the  gospel 
[which  sustains  me]  is  divine.'  The 
same  sentiment  occurs  in  Oecumen. 
and  Theophvl.  See  Bloornfield.  In 
Paul  himself  they  had  an  illustra- 
tion of  tlie  power  of  religion,  and 
being  convinced  of  its  truth,  they 
went  and  proclaimed  it  abroad. 
IT  To  speak  the  word  mthout  fear. 
That  is,  they  see  that  I  remain  safe- 
ly (comp.  Acts  xviii.  30),  and  that 


even  of  envy  and  strife,  and  some 
also  of  good  will. 

16  The  one  preach  Christ  of 


there  is  no  danger  of  persecution, 
and,  stimulated  by  my  sufferings  and 
patience,  they  go  and  make  the  gos- 
pel known. 

15.  Some  indeed  preach  Christ 
even  of  envy  and  strife.  What  was 
the  ground  of  this  *  envy  and  strife' 
the  apostle  does  not  mention.  It 
would  seem,  however,  that  even  in 
Rome  there  was  a  party  w^hich  was 
jealous  of  the  influence  of  Paul,  and 
which  supposed  that  this  was  a  good 
opportunity  to  diminish  his  influence, 
and  to  strengthen  their  own  cause. 
He  was  not  now  at  large  so  as  to  be 
able  to  meet  and  confute  them.  They 
had  access  to  the  mass  of  the  peo- 
ple. It  was  easy,  under  plausible 
pretences,  to  insinuate  hints  about 
the  ambitious  aims,  or  improper  in- 
fluence of  Paul,  or  to  take  strong 
ground  against  him  and  in  favour  of 
their  own  views,  and  they  availed" 
themselves  of  this  opportunity.  It 
would  seem  most  probable,  though 
this  is  not  mentioned,  that  these  per- 
sons were  Judaizing  teachers^  pro- 
fessing Christianity,  and  who  sup- 
posed that  Paul's  views  were  derog- 
atory to  the  honour  of  Moses  and 
the  law^  %  And  some  also  of  good 
will.  From  pure  motives,  having  no 
party  aims  to  accomplish,  and  not 
intending  in  any  way  to  give  me 
trouble. 

16.  The  one  preach  Christ  of 
contention.  So  as  to  form  parties, 
and  to  produce  strifes  among  his  pro- 
fessed followers.  ^  Not  sincerely. 
Not  purely— y^vuii  —  not  with  pure 
motives  or  intentions.  Their  real 
aim  is  not  to  preach  Christ,  but  to 
produce  difficulty,  and  to  stir  up 
strife.  They  are  ambitious  men, 
and  they  liave  no  real  regard  for  the 
welfare  of  the  church  and  the  honour 
of  religion.     ^  Supposing   to  add 


176 


PHILIPPIANS. 


[A.  D.  64 


contention,  not  sincerely,  suppos- 
ing to  add  affliction  to  my  bonds ; 
17  But  the  other  of  love,  know- 


qffiiction  to  my  bonds.  To  make 
my  trial  the  greater.  How  they  did 
this  is  unknown.  Perhaps  they  were 
those  who  were  strongly  imbued 
with  Jewish  notions,  and  who  felt 
that  his  course  tended  to  diminish 
respect  for  the  law  of  Moses,  and 
who  now  took  this  opportunity  to 
promote  their  views,  knowing  that 
this  would  be  particularly  painful  to 
him  when  he  was  not  at  liberty  to 
meet  them  openly,  and  to  defend  his 
own  opinions.  It  is  possible  also 
that  they  may  have  urged  that  Paul 
himself  had  met  with  a  signal  re- 
proof for  the  course  which  he  had 
taken,  and,  as  a  consequence,  was 
now  thrown  into  chains.  Bloomfield 
suggests  that  it  was  the  opinion  of 
many  of  the  ancient  expositors  that 
they  endeavoured  to  do  this  by  so 
preaching  as  to  excite  the  fury  of 
the  multitude  or  the  rulers  against 
Paul,  and  to  produce  increased  se- 
verity in  his  punishment.  But  the 
way  in  which  they  did  this  is  un- 
known, and  conjecture  is  altogether 
useless. 

17.  But  the  other  of  love.  From 
pure  motives,  and  from  sincere  affec- 
tion to  me.  If  Knowing  that  I  am 
set  for  the  defence  of  the  gospel. 
They  believe  that  I  am  an  ambassa- 
dor from  God.  They  regard  me  as 
unjustly  imprisoned,  and  while  I  am 
disabled,  they  are  willing  to  aid  me 
in  the  great  cause  to  which  my  life 
is  devoted.  To  alleviate  his  sorrows, 
and  to  carry  forward  the  great  cause 
to  defend  which  he  was  particularly 
appointed,  they  engaged  in  the  work 
which  he  could  not  now  do,  and  went 
forth  to  vindicate  the  gospel,  and  to 
make  its  claims  better  known.  Co- 
verdale  renders  this,  "  for  they  know 
that  I  lie  here  for  the  defence  of  the 
,  gospel."  So  Piscator,  Michaelis, 
^Jid  Endius  render  it,  supposing  that 


ing  that  I  am  set  foi  the  defence 
of  the  gospel. 

18  What  then?  notwithstand- 


the  meaning  is,  that  he  lay  in  prison 
for  the  defence  of  the  gospel,  or  as 
a  consequence  of  his  efforts  to  de- 
fend it.  But  this  is  not  in  accord- 
ance with  the  usual  meaning  of  the 
Greek  word  (xsvtxat).  It  means  to 
lie,  and  in  the  perf  pass,  to  be  laid, 
set,  placed.  If  the  apostle  had  re- 
ferred to  his  being  in  prison,  he  would 
have  added  that  fact  to  the  state- 
ment made.  The  sense  is,  that  he 
was  appointed  to  be  a  defender  of 
the  gospel,  and  that  they  being  well 
convinced  of  this,  went  forth  to  pro- 
mulgate and  defend  the  truth.  That 
fact  was  one  of  Paul's  chief  conso- 
lations while  he  was  thus  in  confine- 
ment. 

18.  What  then?  What  follows 
from  this  ]  What  effect  does  it  have 
on  my  mind?  Does  the  fact  that 
some  preach  from  a  spirit  of  envy 
and  contention  give  me  pain  1  ^  Not- 
withstanding every  way.  No  mat- 
ter in  what  way  it  is  done.  We  are 
not  to  suppose,  however,  that  Paul 
was  indifferent  as  to  the  way  in 
which  the  gospel  was  preached,  or 
the  spirit  with  which  it  was  done ; 
but  the  meaning  is,  that  it  was  a 
matter  of  rejoicing  that  it  loas  done 
at  all,  whatever  the  motives  might 
be.  ^  Whether  in  pretence  or  in 
truth.  Whether  as  a  mere  pretext 
to  cover  up  some  other  design,  or 
from  pure  motives.  Their  pretence 
was  that  they  preached  the  gospe. 
because  they  believed  it  true  and 
loved  it;  their  real  object  was  to 
build  up  a  party,  and  to  diminish  the 
influence  and  authority  of  Paul. 
•=[[  Christ  is  preached.  They  made 
known  the  name  of  the  Saviour,  and 
announced  that  the  Messiah  had 
come.  They  could  not  go  forth  un- 
der any  pretence  as  preachers,  with- 
out making  known  some  truth  about 
the  Redeemer.   So  now,  it  is  hardly 


A.  D.  64.] 


CHAPTER  I. 


1T7 


ing  every  way,  whether  in  pre- 
tence or  in  truth,  Christ  is  preach- 
ed ;  and  I  therein  do  rejoice,  yea, 
and  will  rejoice. 

possible  that  any  persons  should  at- 
tempt to  preach,  without  stating  some 
truth  that  would  not  otherwise  be 
known.  The  name  of  a  Saviour 
will  be  announced,  and  that  will  be 
something.  Some  views  of  his  life 
and  work  will  be  presented,  which, 
though  they  may  be  far  enough  from 
full  views,  are  yet  better  than  none. 
Though  there  may  be  much  error  in 
what  is  said,  yet  there  will  be  also 
some  truth.  It  would  be  better  to 
have  preachers  that  were  better  in- 
structed, or  that  were  more  prudent, 
or  that  had  purer  motives,  or  that 
held  a  more  perfect  system,  yet  it  is 
much  in  our  world  to  have  the  name 
of  the  Redeemer  announced  in  any 
way,  and  even  to  be  told,  in  the  most 
stammering  manner,  and  from  what- 
ever motives,  that  man  has  a  Sa- 
viour. The  announcement  of  that 
fact  in  any  way  may  save  a  soul; 
but  ignorance  of  it  could  save  none. 
^  And  I  therein  do  rejoice.  This 
is  an  instance  of  great  magnanimity 
on  the  part  of  Paul,  and  nothing, 
perhaps,  could  better  show  his  su- 
preme love  for  the  Saviour.  Part 
preached  to  increase  his  afflictions, 
and  the  tendency  of  that  preaching 
was,  probably,  as  it  was  designed  to 
be,  to  unsettle  confidence  in  him, 
and  to  lessen  his  influence.  Yet  this 
did  not  move  him.  The  more  im- 
portant matter  was  secured,  and 
Christ  was  made  known ;  and  if  this 
were  secured,  he  was  willing  that 
his  own  name  should  be  cast  into  the 
shade.  This  may  furnish  valuable 
lessons  to  preachers  of  the  gospel 
now.  When  (1.)  we  are  laid  aside 
from  preaching  by  sickness,  we 
should  rejoice  that  others  are  in 
health,  and  are  able  to  make  the  Sa- 
viour known,  though  we  are  forgot- 


19  For  I  Imow  that  this  •  shall 
turn  to  my  salvation  through*  your 
prayer,  and  the  supply  of  the  Spi 
rit  of  Jesus  Christ, 

a  Ro.  8.  28.  6  2  Co.  1.  11. 


ten.  (2.)  ,When  we  are  unpopular 
and  unsuccessful,  we  should  rejoice 
that  others  are  more  popular  and 
successful  —  for  Christ  is  preached. 
(3.)  When  we  have  rivals,  who 
have  better  plans  than  we  for  doing 
good,  and  whose  labours  are  crowned 
with  success,  w^e  should  not  be  envi- 
ous or  jealous — for  Christ  is  preach- 
ed. (4.)  When  ministers  of  other 
denominations  preach  what  we  re- 
gard as  error,  and  their  preaching 
becomes  popular,  and  is  attended 
with  success,  we  can  find  occasion 
to  rejoice  —  for  they  preach  Christ. 
In  the  error  we  should-not,  we  can- 
not rejoice ;  but  in  the  fact  that  the 
great  truth  is  held  up  that  Christ 
died  for  men,  we  can  always  find 
abundant  occasion  for  joy.  Mingled 
as  it  may  be  with  error,  it  may  be 
nevertheless  •  the  means  of  saving 
souls,  and  though  we  should  rejoice 
more  if  the  truth  were  preached 
without  any  admixture  of  error,  yet 
still  the  very  fact  that  Christ  is  made 
known  lays  the  foundation  for  grati- 
tude and  rejoicing.  Had  all  Chris- 
tians, and  Christian  ministers,  the 
feelings  which  Paul  expresses  here, 
there  would  be  much  less  envy  and 
uncharitableness  than  there  is  now 
in  the  churches.  May  we  not  hope 
that  the  time  will  yet  come  when 
all  who  preach  the  gospel  will  have 
such  supreme  regard  for  the  name 
and  work  of  the  Saviour,  that  they 
will  find  sincere  joy  in  the  success 
of  a  rival  denomination,  or  a  rival 
preacher,  or  in'rival  plans  for  doing 
good]  Then,  indeed,  bontentiona 
would  cease,  and  the  hearts  of  Chris- 
tians, "like  kindred  drops,"  would 
mingle  into  one. 

19.  For  I  know  that  this  shall 
turn  to  my  salvation.    Will  be  a 


178 


PHILIPPIANS. 


[A.  D.  64. 


20  According  to  my  earnest 
expectation  and  my  hope,  that  in 
nothing  I  shall  be  ashamed,  **  but 

a  Ro.  5.  5. 

meatis  of  my  salvation.  Whether 
the  effect  shall  be  to  turn  public  fa- 
vour towards  the  christian  religion, 
and  secure  my  release ;  or  whether 
it  shall  be  to  instigate  my  enemies 
more,  so  as  to  lead  to  my  death ;  I 
am  satisfied  that  the  result,  so  far  as 
I  am  concerned,  will  be  well.  The 
word  '  salvation,'  here,  does  not  refer 
to  his- release  from  captivity,  as  Kop- 
pe,  Rosenmiiller,  Clarke,  and  others, 
suppose;  for  he  was  not  absolutely 
certain  of  that,  and  could  not  expect 
that  to  be  effected  by  "the  supply 
of  the  Spirit  of  Jesus  Christ."  But 
the  meaning  is,  that  all  these  deal- 
ings, including  his  imprisonment, 
and  especially  the  conduct  of  those 
who  thought  to  add  affliction  to  his 
bonds,  would  be  among  the  means 
of  his  salvation.  Trying  and  pain- 
ful as  all  this  was,  yet  trial  and  pain 
Paul  reckoned  among  the  means  of 
grace;  and  he  had  no  doubt  that 
this  would  prove  so.  f  Through 
your  prayer.  See  Notes  on  2  Cor. 
i.  11.  %  And  the  supply  of  the  Spi- 
rit of  Jesus  Christ.  To  sustain  me, 
and  to  cause  those  happy  results  to 
come  out  of  these  trials.  He  needed 
the  same  spirit  which  Jesus  Christ 
had,  to  enable  him  to  bear  his  trials 
with  patience,  and  to  impart  to  him 
the  consolations  which  he  required. 
He  had  no  idea  that  these  trials 
would  produce  these  effects  of  their 
own  accord,  nor  that  it  could  be  by 
any  strength  of  his  own. 

20.  According  to  my  earnest  ex- 
pectation. The  word  here  used  oc- 
curs but  in  one  other  place  in  the 
New  Testament.  See  it  explained 
in  the  Notes  on  Rom.  viii.  19.  The 
earnest  desire  and  hope  which  Paul 
had  was  not,  primarily,  that  he  might 
be  released ;  but  it  was  that,  in  all 
circumstances,  he  might  be  able  to 


that  with  all  boldness,  *  as  always, 
so  now  also,  Christ  shall  be  mag- 


Ep.  6. 19, 20. 


honour  the  gospel,  living  or  dying. 
To  that  he  looked  as  a  much  more 
important  matter  than  to  save  his 
life.  Life  with  him  was  the  second- 
ary consideration;  the  main  thing 
was,  to  stand  up  everywhere  as  the 
advocate  of  the  gospel,  to  maintain 
its  truth,  and  to  exhibit  its  spirit. 
^  That  in  nothing  1  shall  be  ashamed. 
That  I  shall  do  nothing  of  which  1 
shall  have  occasion  to  be  ashamed. 
That  in  these  heavy  trials,  I  may  not 
be  left  to  deny  the  truth  of  the  chris- 
tian religion;  that,  even  before  the 
emperor,  I  may  maintain  its  princi- 
ples; and  that  the  dread  of  death 
may  not  lead  me  to  do  a  dishonour- 
able thing,  or  in  any  way  so  to  shrink 
from  an  avowal  of  my  belief^  as  to 
give  me  or  my  friends  occasion  of 
regret.  %  But  that  with  all  bold- 
ness. By  my  speaking  the  truth, 
and  maintaining  my  principles  with 
all  boldness.  Notes,  2  Cor.  vii.  4. 
Eph.  vi.  19,  20.  ^  Christ  shall  be 
magnified.  Shall  be  held  up  to  the 
view  of  man  as  the  true  and  only 
Saviour,  whatever  becomes  of  me. 
^Whether  it  be  by  life.  If  I  am 
permitted  to  live.  He  was  not  yet 
certain  how  the  case  would  termi- 
nate with  him.  He  had  not  been 
put  on  his  trial,  and,  whether  that 
trial  would  result  in  his  acquittal  or 
not,  he  could  not  certainly  know. 
But  he  felt  assured  that,  if  he  was 
acquitted,  the  effect  would  be  to  ho- 
nour Christ.  He  would  ascribe  his 
deliverance  to  his  gracious  interpo- 
sition ;  he  would  devote  himself  with 
new  ardour  to  his  service;  and  he 
felt  assured,  from  his  past  efforts, 
that  he  would  be  able  to  do  some- 
thing that  would  ^  magnify^  Christ 
in  the  estimation  of  mankind.  IT  Or 
by  death.  If  my  trial  shall  result  in 
my  death.     Then,  he  believed,  he 


A.  D.  64.] 

nified  in  my  body,  whether 
by  life  or  by  death. 

oRo.14.7,8. 


CHAPTER  1. 


179 


it  he 


would  be  able  to  show  such  a  spirit 
as  to  do  honour  to  Christ  and  his 
cause.  He  was  not  afraid  to  die, 
and  he  was  persuaded  that  he  would 
be  enabled  to  bear  the  pains  of  death 
in  such  a  manner  as  to  show  the  sus- 
taining power  of  religion,  and  the 
value  of  Cliristianity.  Christ  is 
'magnified'  in  the  death  of  Chris- 
tians, when  his  gospel  is  seen  to 
sustain  them;  when,  supported  by 
its  promises,  they  are  enabled  to  go 
calmly  into  the  dark  valley;  and 
when,  in  the  departing  moments, 
they  confidently  commit  their  eternal 
all  into  his  hands.  The  effect  of  this 
state  of  feeling  on  the  mind  of  Paul 
must  have  been  most  happy.  In 
whatever  way  his  trial  terminated, 
he  felt  assured  that  the  great  object 
for  which  he  lived  would  be  pro- 
moted. Christ  would  be  honoured, 
perhaps,  as  much  by  his  dying  as  a 
martyr,  as  by  his  living  yet  many 
years  to  proclaim  his  gospel.  He 
was,  therefore,  reconciled  to  his  lot. 
He  had  no  anxiety.  Come  what 
might,  the  purpose  which  he  had 
most  at  heart  would  be  secured,  and 
the  name  of  the  Saviour  would  be 
honoured. 

21.  For  to  me  to  live  is  Christ. 
My  sole  aim  in  living  is  to  glorify 
Christ.  He  is  the  supreme  End  of 
my  life,  and  I  value  it  only  as  being 
devoted  to  his  honour.  Doddridge. 
His  aim  was  not  honour,  learning, 
gold,  pleasure ;  it  was,  to  glorify  the 
Lord  Jesus.  This  was  the  single 
purpose  of  his  soul  —  a  purpose  to 
which  he  devoted  himself  with  as 
much  singleness  and  ardour  as  ever 
did  a  miser  to  the  pursuit  of  gold,  or 
a  devotee  of  pleasure  to  amusement, 
or  an  aspirant  for  fame  to  ambition. 
This  implied  the  foUowmg  things: 
(1.)  A  purpose  to  know  as  much  of 
Christ  as  it  was  possible  to  know — 


31  For  to  me  to  live  is  C/hrist, 
and  to  die  *  is  gain. 

b  Re.  14.  13. 


to  become  as  fully  acquainted  as  he 
could  with  his  rank,  his  cnaracter, 
his  plans,  with  the  relations  which 
he  sustained  to  the  Father,  and  with 
the  claims  and  influences  of  his  reli- 
gion. See  Phil.  iii.  10.  Eph.  iii.  19. 
Comp.  John  xvii.  3.  (2.)  A  purpose 
to  imitate  Christ — to  make  him  the 
model  of  his  life.  It  was  a  design 
that  his  Spirit  should  reign  in  his 
heart,  that  the  same  temper  should 
actuate  him,  and  that  the  same  great 
end  should  be  constantly  had  in 
view.  (3.)  A  purpose  to  make  his 
religion  known,  as  far  as  possible, 
among  mankind.  To  this  Paul  se- 
riously gave  his  life,  and  devoted  his 
great  talents.  His  aim  was  to  see 
on  how  many  minds  he  could  impress 
the  sentiments  of  the  christian  reli- 
gion ;  to  see  to  how  many  of  the  hu- 
man family  he  could  make  Christ 
known,  to  wliom  he  was  unknown 
before.  Never  was  there  a  man  who 
gave  himself  with  more  ardour  to 
any  enterprise,  than  Paul  did  to 
this ;  and  never  was  one  more  suc- 
cessful, in  any  undertaking,  than 
he  was  in  this.  (4.)  It  was  a  pur- 
pose to  enjoy  Christ.  He  drew  his 
comforts  from  him.  His  happiness 
he  found  in  communion  with  him.  It 
was  not  in  the  works  of  art ;  not  in 
the  pursuits  of  elegant  literature; 
not  in  the  gay  and  fashionable  world ; 
but  it  was  in  communion  with  the 
Saviour,  and  in  endeavouring  to 
please  him.  Remark,  (1.)  Paul  ne- 
ver had  occasion  to  regret  this  course. 
It  produced  no  sadness  when  he 
looked  over  his  life.  He  never  felt 
that  he  had  had  an  unworthy  aim  of 
hving ;  he  did  not  wish  that  his  pur- 
pose had  been  different  when  he 
came  to  die.  (2.)  If  it  was  Paul's 
duty  thus  to  live,  it  is  no  less  that  of 
every  Christian.  What  was  there 
in  his  case  that  made  it  his  duty  tq 


180 


PHILIPPIANS. 


[A.  D.  64. 


*live  unto  Christ,'  which  does  not 
exist  in  the  case  of  every  sincere 
Christian  on  earth  1  No  believer, 
when  he  comes  to  die,  will  regret 
that  he  has  lived  unto  Christ;  but 
how  many,  ak'S !  regret  that  this  has 
not  been  the  aim  and  purpose  of  their 
souls!  '\{  And  to  die  is  gain.  CouiT^. 
Rev.  xiv.  13.  *  A  sentiment  similar 
to  this  occurs  frequently  in  the  Greek 
and  Latin  classic  writers.  See  Wet- 
stein,  in  loc,  who  has  collected  nu- 
'  merous  such  passages.  With  them, 
the  sentiment  had  its  origin  in  the 
belief  that  they  would  be  freed  from 
suffering,  and  admitted  to  some  hap- 
py world  beyond  the  grave.  To 
them,  however,  all  this  was  conjec- 
ture and  uncertainty.  The  word 
gai?!,  here,  means  profit^  advantage; 
and  the  meaning  is,  there  would  be 
an  advantage  in  dying  above  that 
of  living.  Important  benefits  would 
result  to  him  personally,  should  he 
die;  and  the  only  reason  why  h-e 
should  wish  at  all  to  live  was,  that 
he  might  be  the  means  of  benefiting 
others.  Vs.  24,  25.  But  how  would 
it  be  gain  to  die  1  What  advantage 
would  there  be  in  Paul's  circum- 
stances 1  What  in  ours  7  It  may  be 
answered,  that  it  will  be  gain  for  a 
Christian  to  die  in  the  following  re- 
spects :  (1.)  He  will  be  then  freed 
from  sin.  Here  it  is  the  source  of 
perpetual  humiliation  and  sorrow; 
in  heaven  he  will  sin  no  more.  (2.) 
He  will  be  freed  from  doubts  about 
his  condition.  Here  the  best  are 
liable  to  doubts  about  their  personal 
piety,  and  often  experience  many  an 
anxious  hour  in  reference  to  this 
point;  in  heaven,  doubt  will  be  known 
no  more.  (3.)  He  will  be  freed  from 
temptation.  Here,  no  one  knows 
when  he  may  be  tempted,  nor  how 
powerfiil  the  temptation  may  be ;  in 
heaven,  there  will  be  no  allurement 
to  lead  him  astray ;  no  artful,  cun- 
ning, and  skilful  votaries  of  pleasure 
to  place  inducements  before  him  to 
sin ;  and  no  heart  to  yield  to  them, 


if  there  were.  (4.)  He  will  be  de- 
livered from  all  his  enemies — from 
the  slanderer,  the  calumniator,  the ' 
persecutor.  Here  the  Christian,  is 
constantly  liable  to  have  his  motives 
called  in  question,  or  to  be  met  with 
detraction  and  slander ;  there,  there 
will  be  none  to  do  him  injustice ;  all 
will  rejoice  in  the  belief  that  he  is 
pure.  (5.)  He  will  be  delivered  from 
suffering.  Here  he  is  constantly 
liable  to  it.  His  health  fails,  his 
friends  die,  his  mind  is  sad.  There, 
there  shall  be  no  separation  of  friends, 
no  sickness,  and  no  tears.  (6.)  He 
will  be  delivered  from  death.  Here, 
death  is  ever  nigh — dreadful,  alarm- 
ing, terrible  to  our  nature.  There, 
death  will  be  known  no  more.  Nc 
face  will  ever  turn  pale,  and  n« 
knees  tremble,  at  his  approach;  in 
all  heaven  there  will  never  be  seen 
a  funeral  procession,  nor  will  the 
soil  there  ever  open  its  bosom  to  fur- 
nish a  grave.  (7.)  To  all  this  may 
be  added  the  fact,  that  the  Christian 
will  be  surrounded  by  his  best 
friends;  that  he  will  be  reunited 
with  those  whom  he  loved  on  earth ; 
that  he  will  be  associated  with  the 
angels  of  light ;  and  that  he  will  be 
admitted  to  the  immediate  presence 
of  his  Saviour  and  his  God !  Why, 
then,  should  a  Christian  be  afraid  to 
die  ]  And  why  should  he  not  hail 
that  hour,  when  it  comes,  as  the  hour 
of  his  deliverance,  and  rejoice  that 
he  is  going  home '?  Does  the  prison- 
er, long  confined  in  a  dungeon,  dread 
the  hour  which  is  to  open  his  prison, 
and  permit  him  to  return  to  his  fa- 
mily and  friends  ?  Does  the  man  in 
a  foreign  land,  long  an  exile,  dread 
the  hour  when  he  shall  embark  on 
the  ocean  to  be  conveyed  where  he 
may  embrace  the  friends  of  his 
youth'?  Does  the  sick  man  dread 
the  hour  which  restores  him  to 
health?  the  afflicted,  the  hour  of 
comfort  ]  the  wanderer  at  night,  the 
cheering  light  of  returning  day  ? 
And  whv  then  should  the  Christian 


A.  D.  64.J  CHAPTER  I. 

22  But  if  I  live  in  the  flesh, 


181 


dread  the  hour  which  will  restore 
him  to  immortal  vigour ;  which  shall 
remove  all  his  sorrows ;  which  shall 
introduce  him  to  everlasting  day  ] 

Death  is  the  crown  of  life  : 
Were  death  denied,  poor  man  would  live  in 

vain  ; 
Were  death  denied,  to  live  would  not  be  life ; 
Were  death  denied,  even  fools  would  wish  to 

die. 
Death  wounds  to  cure ;  we  fall ;  we  rise ;  we 

reign  ! 
Spring  from  our  fetters;  fasten  in  the  skies; 
Where  blooming  Eden  withers  in  our  sight. 
Death  gives  us  more  than  was  in  Eden  lost. 
The  king  of  terrors  is  the  prince  of  peace. 
JVi^Af  Thoughts,  in. 

22.  But  if  I  live  in  the  flesh. 
If  I  continue  to  live ;  if  I  am  not 
condemned  and  make  a  martyr  at 
my  approaching  trial.  IF  This  is 
the  fruit  of  my  labour.  The  mean- 
ing of  this  passage,  which  has  given 
much  perplexity  to  commentators,  it 
seemj  to  me  is,  '  If  I  live  in  the 
flesh,  it  will  cost  me  labour ;  it  will 
be  attended,  as  it  has  been,  with 
much  effort  and  anxious  care,  and  I 
know  not  which  to  prefer — whether 
to  remain  on  the  earth  with  these 
cares  and  the  hope  of  doing  good,  or 
to  go  at  once  to  a  world  of  rest.'  A 
more  literal  version  of  the  Greek 
will  show  that  this  is  the  meaning. 
T'ovfo  ftoc-  xttprtoj  tpyou — '  this  to  me  is 
[or  would  be]  the  fruit  of  labour.' 
Coverdale,  however,  renders  it,  "  In- 
asmuch as  to  live  in  the  flesh  is 
fruitful  to  me  for  the  work,  I  wot  not 
what  I  shall  choose."  So  Luther, 
'  But  since  to  live  in  the  flesh  serves 
to  produce  more  fruit.'  And  so 
Bloomfield,  "But  if  my  life  in  the 
flesh  be  of  use  to  the  gospel  (be  it 
so,  I  say  no  more),  verily  what  I 
shall  choose  I  see  and  know  not." 
See  also  Koppe,  Rosenmiiller,  and 
Calvin,  who  give  the  same  sense. 
According  to  this,  the  meaning  is, 
that  if  his  life  were  of  value  to  the 
16 


this  is  the  fruit  of  my  labour :  yei 
what  I  shall  choose  I  wot  not. 


gospel,  he  was  willing  to  live ;  or 
that  it  was  a  valuable  object — opertz 
pretium — worth  an  effort  thus  to 
live.  This  sense  accords  well  with 
the  connection,  and  the  thought  is  a 
valuable  one,  but  it  is  somewhat 
doubtful  whether  it  can  be  made  out 
from  the  Greek.  To  do  it,  it  is  ne- 
cessary to  suppose  that  (xot, — my — is 
expletive  (Koppe),  and  that  xai  — 
and — is  used  in  an  unusual  sense. 
See  Erasmus.  According  to  the  in- 
terpretation first  suggested,  it  means, 
that  Paul  felt  that  it  would  be  gain 
to  die,  and  that  he  was  entirely  will- 
ing ;  that  he  felt  that  if  he  continu- 
ed to  live  it  would  involve  toil  and 
fiitigue,  and  that,  therefore,  great  as 
was  the  natural  love  of  life,  and  de- 
sirous as  he  was  to  do  good,  he  did 
not  know  which  to  choose — ^an  im- 
mediate departure  to  the  world  of 
rest,  or  a  prolonged  life  of  toil  and 
pain,  attended  even  with  the  hope 
that  he  might  do  good.  There  was 
an  intense  desire  to  be  with  Christ, 
joined  with  the  belief  that  his  life 
here  must  be  attended  with  toil  and 
anxiety ;  and  on  the  other  hand  an 
earnest  wish  to  live  in  order  to  do 
good,  and  he  l^new  not  which  to  pre- 
fer. %  Yet.  The  sense  has  been 
obscured  by  this  translation.  The 
Greek  word  (xot)  means  and,  and 
should  have  been  so  rendered  here, 
in  its  usual  sense.  '  To  die  would 
be  gain;  my  life  here  would  be  one 
of  toil,  AND  I  know  not  which  to 
choose.'  ^  What  I  shall  choose  1 
wot  not.  I  do  not  know  which  I 
should  prefer,  if  it  were  left;  to  me. 
On  each  side  there  were  important 
considerations,  and  he  knew  not 
which  overbalanced  the  other.  Are 
not  Christians  often  in  this  state, 
that  if  it  were  letl  to  themseLves 
they  would  not  know  which  to 
choose,  whether  to  liwi  or  to  die  "^ 


PHILIPPIANS. 


[A.  D.  64 


23  For  I  am  in  a  strait  betwixt 
two,  having  a  desire  «  to  depart, 


a  2  Co.  5.  8. 


23.  For  I  am  in  a  strait  betwixt 
two.  Two  things,  each  of  which  I 
desire.  I  earnestly  long  to  be  with 
Christ ;  and  I  desire  to  remain  to  be 
useful  to  the  world.  The  word  ren- 
dered '  I  am  in  a  strait' — cswixofji-cu, 
— means  to  be  pressed  on  or  con- 
strained, as  in  a  crowd  ;  to  feel  one's 
self  pressed  or  pent  up  so  as  not  to 
know  what  to  do ;  and  it  here  means 
that  he  was  in  perplexity  and  doubt, 
and  did  not  know  what  to  choose. 
'The  words  of  the  original  are  very 
emphatic.  They  appear  to  be  de- 
rived from  a  ship  when  lymg  at 
anchor,  and  when  violent  winds 
blow  upon  it  that  would  drive  it  out 
to  sea.  The  apostle  represents  him- 
self as  in  a  similar  condition.  His 
strong  affection  for  them  bound  his 
heart  to  them — as  an  anchor  holds 
a  ship  to  its  moorings — and  yet  there 
was  a  heavenly  influence  bearing 
upon  him — like  the  gale  upon  the 
vessel — which  would  bear  him  away 
to  heaven.'  Burder,  in  Ros.  Alt.  u. 
neu.  Morgenland,  in  loc.  1[  Having 
a  desire  to  depart.  To  die — to  leave 
this  world  for  a  better.  Men,  as 
they  are  by  nature,  usually  dread  to 
die.  Few  are  even  made  willing 
to  die.  Almost  none  desire  to  die — 
and  even  then  they  wish  it  only  as 
the  least  of  two  evils.  Pressed  dovi^n 
by  pain  and  -sorrow ;  or  sick  and 
weary  of  the  world,  the  mmd  may 
be  wrought  up  into  a  desire  to  be 
away.  But  this  with  the  world  is, 
in  all  cases,  the  result  of  misan- 
thropy, or  morbid  feeling,  or  disap- 
pointed ambition,  or  an  accumulation 
of  many  sorrows.  Wetstein  has  ad- 
duced '  on  this  verse  several  most 
beautiful  p3:>sages  from  the  classic 
writers,  in  which  men  expressed  a 
desire  to  depart — ^but  all  of  them 
probably  could  be  traced  to  disap- 
pointed ambition,  or  to  mental  o'r 


and  to  be  with  Christ ;  which  is 
far  better :  ^ 

6  Ps.  16.11. 


bodily  sorrows,  or  to  dissatisfaction 
with  the  world.  It  was  from  no 
such  wish  that  Paul  desired  to  die. 
It  was  not  because  he  hated  man, 
— for  he  ardently  loved  him.  It 
was  not  because  he  had  been  dis- 
appointed about  wealth  and  honour 
— for  he  had  sought  neither.  It  was 
not  because  he  had  not  been  suc- 
cessful— for  no  man  had  been  more 
so.  It  was  not  because  he  had  been 
subjected  to  pains  and  imprisonments 
— for  he  was  willing  to  bear  them. 
It  was  not  because  he  was  old,  and 
infirm,  and  a  burden  to  the  world — 
for,  from  any  thing  that  appears,  he 
was  in  the  vigour  of  life,  and  in  the 
fulness  of  his  strength.  It  was  from 
a  purer,  higher  motive  than  any  of 
these — the  strength  of  attachment 
which  bound  him  to  the  Saviour,  and 
which  made  him  long  to  be  with 
him.  IF  And  to  be  with  Christ.  We 
may  remark  on  this  expression,  (1.) 
That  this  was  the  true  reason  why 
he  wished  to  be  away.  It  was  his 
strong  love  to  Christ;  his  anxious 
wish  to  be  with  him ;  his  firm  belief 
that  in  his  presence  was  '  fulness  of 
joy.'  (2.)  Paul  believed  that  the 
soul  of  the  Christian  would  be  im- 
mediately with  the  Saviour  at  death. 
It  was  evidently  his  expectation  that 
he  would  at  once  pass  to  his  pre- 
sence, and  not  that  he  would  remain 
in  an  intermediate  state  to  some  far 
distant  period.  (3.)  The  soul  does 
not  sleep  at  death.  Paul  expected 
to  be  with  Christ,  and  to  be  conscious 
of  the  fact — to  see  him,  and  to  par- 
take of  his  glory.  (4.)  The  soul  of 
the  believer  is  made  happy  at  death. 
To  be  with  Christ  is  synonymous 
with  being  in  heaven — for  Christ  ia 
in  heaven,  and  is  its  glory.  We 
may  add,  (a)  that  this  wish  to  be 
with  Christ  constitutes  a  marked 
difference  between  a  Christian  and 


1 

A.  D.  64.]  CHAPTER  I. 

24  Nevertheless  to  abide  in  the 
flesh  is  more  needful  for  you. 

other  men.  Other  men  may  be 
willing  to  die ;  perhaps  be  desirous 
to  die,  because  their  sorrows  are  so 
great  that  they  feel  that  they  cannot 
be  borne.  But  the  Christian  desires 
to  depart  from  a  different  motive 
altogether.  It  is  to  be  with  Christ 
— and  this  constitutes  a  broad  line 
of  distinction  between  him  and  other 
men.  (6)  A  mere  willingness  to 
die,  or  even  a  desire  to  die,  is  no 
certain  evidence  of  preparation  for 
death.  If  this  willingness  or  desire 
is  caused  by  mere  intensity  of  suf- 
fering ;  if  it  is  produced  by  disgust 
at  the  world  or  by  disappointment ; 
if  it  arises  from  some  view  of  fancied 
Elysian  fields  beyond  the  grave,  it 
constitutes  no  evidence  whatever  of 
a  preparation  for  death.  I  have  seen 
not  a  few  persons  who  were  not  pro- 
fessed Christians  on  a  bed  of  death, 
and  not  a  few  willing  to  die,  nay, 
not  a  few  who  wished  to  depart. 
But  in  the  vast  majority  of  instances 
it  was  because  they  were  sick  of 
life,  or  because  their  pain  made  them 
sigh  for  relief,  or  because  they  were 
so  toretched  that  they  did  not  care 
what  happened — and  this  they  and 
their  friends  construed  into  an  evi- 
dence that  they  were  prepared  to^ 
die !  In  most  instances  this  is  a  mise- 
rable delusion ;  in  no  case  is  a  mere 
willingness  to  die  an  evidence  of 
preparation  for  death.  %  Which  is 
far  better.  Would  be  attended  with 
more  happiness;  and  would  be  a 
higher,  holier  state  than  to  remain 
on  eartli.  This  proves  also  that  the 
soul  of  the  Christian  at  death  is  made 
at  once  happy — for  a  state  of  insen- 
sibility can  in  no  way  be  said  to  be 
a  better  condition  than  to  remain  in 
this  present  world.  The  Greek 
phrase  lere — ho^ix^  fxdxkov  xfistaaop 
—is  very  emphatic,  and  the  apostle 
Be«ns  to  labour  for  language  which 
will  fully  convey  his  idea.  It  means, 


183 


35  And  having  this  confidence, 
I  know  that  I  shall  abide  and  con- 


'by  much  more,  or  rather  better,' 
and  the  sense  is,  '  better  beyond  all 
expression.'  Doddridge.  See  nu- 
merous examples  illustrating  the 
phrase  in  Wetstein.  Paul  did  not 
mean  to  say  that  he  was  merely 
willing  to  die,  or  that  he  acquiesced 
in  its  necessity,  but  that  the  fact  of 
being  with  Christ  was  a  condition 
greatly  to  be  preferred  tD  remaining 
on  earth.  This  is  the  true  feeling  of 
Christian  piety ;  and  having  this  feel- 
ing, death  to  us  will  have  no  terrors. 

24.  Nevertheless  to  abide  in  the 
flesh.  To  live.  All  this  is  language 
derived  from  the  belief  that  the  soul 
will  be  separate  from  the  body  at 
death,  and  will  occupy  a  separate 
state  of  existence.  ^  Is  more  need- 
ful for  you.  Another  object  that 
was  dear  to  the  heart  of  Paul.  He 
never  supposed  that  his  life  was  use- 
less ;  or  that  it  was  a  matter  of  no 
importance  to  the  cause  of  religion 
whether  he  lived  or  died.  He  knew 
that  God  works  by  means ;  and  that 
the  life  of  a  minister  of  the  gospel 
is  of  real  value  to  the  church  and 
the  world.  His  experience,  his  in- 
fluence, his  paternal  counsels,  he 
felt  assured  would  be  of  value  to  the 
church,  and  he  had,  therefore,  a  de- 
sire to  livfe — and  it  was  no  part  of 
his  religion  affectedly  to  undervalue 
or  despise  himself. 

25.  And  having  this  confidence. 
'  Being  persuaded  of  this,  that  my 
continuance  on  earth  is  desirable  for 
your  welfare,  and  that  the  Lord  has 
a  work  for  me  to  do,  I  confidently 
expect  that  I  shall  be  permitted  to 
live.'  The  '  confidence'  here  refer- 
red to  was,  that  his  life  was  needful 
for  them,  and  hence  that  God  would 
spare  him.  A  literal  translation 
would  be,  *  And  being  persuaded  as 
to  this,  or  of  this' — rovr'o  HBTtot^n^ — 
'I  know,'  &c.  The  foundation  of 
his  expectation  that  he  should  live 


184 


PHIUPPIANS. 


[A.  D,  64 


tmue  with  you  all,  for  your  fur- 
therance and  joy  of  faith ; 

26  That  your  rejoicing  may  he 
more  abundant  in  Jesus  Christ  for 
me,  by  my  coming  to  you  again. 

does  not  appear  to  have  been  any 
revelation  to  that  effect,  as  Doddridge 
supposes;  or  any  intimation  which 
he  had  from  the  palace,  of  the  inten- 
tions of  the  government,  as  some 
others  suppose,  but  the  fact  that  he 
believed  his  life  to  be  necessary  for 
them,  and  that  therefore  God  would 
preserve  it.  ^  /  know  that  I  shall 
abide.  The  word  know,  however, 
(oifSa)  is  not  to  be  pressed  as  denot- 
ing absolute  necessity — for  it  appears 
from  ver.  27,  and  ch.  ii.  17,  that 
there  was  some  ground  for  doubt 
whether  he  would  live — but  is  to  be 
taken  in  a  popular  sense,  as  denot- 
ing good  courage,  and  an  earnest 
hope,  that  he  would  be  permitted  to 
live  and  visit  them.  Heinrichs. 
^  And  continue  with  you  all.  That 
is,  that  he  would  be  permitted  not 
only  to  live,  but  to  enjoy  their  soci- 
ety. ^  For  your  furtherance  and 
joy  of  faith.  For  the  increase  of 
your  faith,  and  the  promotion  of  that 
joy  which  is  the  consequence  of 
faith.  Wetstein  has  quoted  a  beau- 
tiful passage  from  Seneca  (Epis.  104) 
which  (Strikingly  resembles  this  sen- 
timent of  Paul.  He  says  that  when 
a  man  had  meditated  death,  and 
when  on  his' own  account  he  would 
be  willing  to  die,  yet  that  he  ought 
to  be  willing  to  live — to  come  back 
again  to  life  —  for  the  sake  of  his 
friends.  He  then  adds,  '  It  pertains 
to  a  great  mind  to  be  willing  to  come 
back  to  life  for  the  sake  of  others ; 
which  distinguished  men  often  do.' 

26.  That  your  rejoicing  may  be 
more  abundant  in  Christ  Jesus. 
Through  the  mercy  and  grace  of 
Christ.  If  he  was  spared,  his  de- 
liverance would  be  traced  to  Christ, 
and  they  would  rejoice  together  in 


27  Only  "  let  your  conversation 

be  as  it  becometh  the  gospel  of 

Christ ;  that,  whether  I  come  and 

see  you,  or  else  be  absent,  I  may 

a  Ep.  4. 1.   c.  a  20, 

one  who  had  so  mercifully  delivered 
him.  ^  For  me  by  my  coming  to 
you  again.  Their  joy  would  not 
only  be  that  he  was  delivered,  but  that 
he  was  permitted  to  see  them  again. 
27.  Only  let  your  conversation. 
The  word  conversation  we  now  ap- 
ply almost  exclusively  to  oral  dis* 
course,  or  to  talking.  But  it  was 
not  formerly  confined  to  that,  and  is 
never  so  used  in  the  Scriptures.  It 
means  conduct  in  general — includ- 
ing, of  course,  our  manner  of  speak- 
ing, but  not  limited  to  that — and 
should  be  so  understood  in  every 
place  where  it  occurs  in  the  Bible. 
The  original  word  here  used — jtou- 
thvu) — politeuo,  means  properly  to 
administer  the  State;  to  live  as  a 
citizen ;  to  conduct  oneself  accord- 
ing to  the  laws  and  customs  of 
a  State.  See  Acts  xxiii.  1.  Comp. 
examples  in  Wetstein.  It  would 
not  be  improperly  rendered,  *  let 
your  conduct  as  a  citizen  be  as  be- 
comes the  gospel ;'  and  might  with- 
out impropriety,  though  not  exclu- 
sively, be  referred  to  our  deportment 
as  members  of  a  community,  or  citi- 
zens of  a  State.  It  undoubtedly  im- 
plies that,  as  citizens,  we  should  act, 
in  all  the  duties  which  that  rifelation 
involves — in  maintaining  the  laws, 
in  submission  to  authority,  in  the 
choice  of  rulers,  &c.,  as  well  as  in 
other  relations — on  the  principles  of 
the  gospel ;  for  the  believer  is  bound 
to  perform  every  duty  on  christian 
principles.  But  the  direction  here 
should  not  be  confined  to  that.  It 
doubtless  includes  our  conduct  in  all 
relations  Jn  life,  and  refers  to  our  de- 
portment in  general ;  not  merely  as 
citizens  of  the  State,  but  as  membera 
of  the  church,  and  in  all  other  rela- 


A.  D.  64] 


CHAPTER  I. 


185 


hear  of  your  affairs,  that  ye  "  stand 
fast  in  one  spirit,  with  one  mind, 
striving  *  together  for  the  faith  of 
the  gospel ; 

a  c.  4.  1.  b  Jude  3. 

tions.  In  our  manner  of  speech,  our 
plans  of  living,  our  dealings  with 
others,  our  conduct  and  walk  in  the 
church  and  out  of  it — all  should  be 
done  as  becomes  the  gospel.  The 
direction,  therefore,  in  this  place,  is 
to  be  understood  of  everything  per- 
taining to  coticZmc?.  ^  As  it  becomelh 
the  gospel  of  Christ.  (1.)  The  rules 
of  the  gospel  are  to  be  applied  to  all 
our  conduct — to  our  conversation, 
business  transactions,  modes  of  dress, 
style  of  living,  entertainments,  &c. 
There  is  nothing  which  we  do,  or 
say,  or  purpose,  that  is  to  be  except- 
ed from  those  rules.  (2.)  There  is 
a  way  of  living  which  is  appropriate 
to  the  gospel,  or  which  is  such  as  the 
gospel  requires.  There  is  something 
which  the  gospel  would  secure  as  its 
proper  fruits  in  all  our  conduct,  and 
by  which  our  lives  should  be  regu- 
lated. It  would  distinguish  us  from 
the  gay,  and  from  those  who  seek 
honour  and  wealth  as  their  supreme 
object.  If  all  Christians  were  under 
the  influence  of  the  gospel,  there 
would  be  something  in  their  dress, 
temper,  conversation,  and  aims, 
which  would  distinguish  them  from 
others.  The  gospel  is  not  a  thing 
of  naught ;  nor  is  it  mtended  that  it 
should  exert  no  influence  on  its 
friends.  (3.)  It  is  very  important 
that  Christians  should  frame  their 
lives  by  the  rules  of  the  gospel,  and, 
to  this  end,  should  sludythem  and 
know  what  they  are.  This  is  im- 
portant, (fl)  because  they  are  the 
best  and  wisest  of  all  rules ;  (6)  be- 
cause it  is  only  in  this  way  that 
Christians  can  do  good  ;  (c)  because 
they  have  solemnly  covenanted  with 
the  Lord  to  take  his  laws  as  their 
guide ;  (rf)  because  it  is  only  in  this 
way  tJiat  they  can  enjoy  religion; 
16* 


28  And  in  nothing  terrified  "  by 
your  adversaries :  which  *  is  to 
them  an  evident  token  of  perdi- 

als.  51.  7,12.    Mat.  10.  28.        6  2Th.  1.  5. 


and  (e)  because  it  is  only  by  this  tha 
they  can  have  peace  on  a  dying  bed. 
If  men  live  as '  becometh  the  gospel,' 
they  live  well.  Their  lives  are  ho- 
nest and  honourable ;  they  are  men 
of  truth  and  uprightness ;  they  will 
have  no  sources  of  regret  when  they 
die,  and  they  will  not  give  occasion 
to  their  friends  to  hang  their  heads 
with  shame  in  the  remembrance  of 
them.  No  man  on  a  dying  bed  ever 
yet  regretted  that  he  had  framed  his 
life  by  the  rules  of  the  gospel,  or  felt 
that  his  conduct  had  been  conformed 
too  much  to  it  ^  That  whether  1 
come  and  see  you.  Alluding  to  the 
possibility  that  he  might  be  released, 
and  be  permitted  to  visit  them  again. 
^  Or  else  he  absent.  Either  at 
Rome,  still  confined,  or  released,  and 
permitted  to  go  abroad.  T[/  may 
hear  of  your  affairs,  &c.  I  may 
hear  always  respecting  you  that  you 
are  united,  and  that  you  are  vigor- 
ously striving  to  promote  .the  inte- 
rests of  the  gospel. 

28.  And  in  nothing  terrified  by 
your  adversaries.  Adversaries,  or 
opponents,  they  had,  like  most  of  the 
other  early  Christians.  There  were 
Jews  there  who  would  be  likely  to 
oppose  them  (comp.  Acts  xvii.  5), 
and  they  were  exposed  to  persecu- 
tion by  the  heathen.  In  that  city, 
Paul  had  himself  suflered  much 
(Acts  xvi.);  and  it  would  not  be 
strange  if  the  same  scenes  should  be 
repeated.  It  is  evident  from  this 
passage,  as  well  as  from  some  other 
parts  of  the  epistle,  that  the  Philip- 
pians  were  at  this  time  experiencing 
some  form  orsevere  suftering.  But 
in  what  way,  or  why,  the  opposition 
to  them  was  excited,  is  nowhere 
stated.  The  meaning  here  is,  *do 
not  be  alarmed  at  anythinjj  which 


186 


PHILIPPIANS. 


A.  D.  64. 


tion,  but  *  to  you  of  salvation,  and 
that  of  God. 


a  Ro.  8.  17. 


they  can  do.     Maintain  your  chris- 
tian  integrity,  notwithstanding  all 
the  opposition  which  they  can  make. 
They  will,  in  the  end,  certainly  be 
destroyed,  and  you  will  be  saved.' 
^  Which  is  to  them  an  evident  token 
of  perdition.      What,   it    may  be 
asked,  would  be  the  token  of  their 
perdition  ]     What  is  the  evidence  to 
which  Paul  refers  that  they  will  be 
destroyed'?     The  relative   'which' 
— jjVts — is  probably  used  as  referring 
to  the  persecution  which  had  been 
commenced,  and  to  the  constancy 
which  the  apostle  supposed  the  Phi- 
lippians  would   evince.     The   sen- 
tence is  elliptical ;  but  it  is  manifest 
that  the  apostle  refers  either  to  the 
circumstance  then  occurring,   that 
they  were  persecuted,  and  that  they 
evinced  constancy;   or  to  the  con- 
stancy which  he  wished    them  to 
evince  in  their  persecutions.     He 
says  that  this  circumstance  of  perse- 
cution, if  they  evinced  such  a  spirit 
as  he  wished,  would  be  to  them  an 
evidence  of  two  things:     (1.)  Of 
the  destruction  of  those  who  were 
engaged  in  the  persecution.     This 
would  be,  because  they  knew  that 
such  persecutors  could  not  ultimately 
prevail.     Persecution  of  the  church 
would  be  a  certain  indication  that 
they  who  did  it  would  be  finally  de- 
stroyed.    (2.)  It  would  be  a  proof 
of  their  own  salvation,  because  it 
would    show    that    they  were    the 
friends  of  the  Redeemer ;  and  they 
had  the  assurance  that  all  those  who 
were  persecuted  for  his  sake  would 
be  saved.     The  gender  of  the  Greek 
relative  here  is  determined  by  the 
following  noun  (tVSftlt?),  in  a  man- 
ner that  is  not  uncommon  in  Greek. 
See  Wetstein,  in  loc,  and  Koppe. 
IF  And  that  of  God.     That  is,  their 
persecution  is  a  proof-  that  God  will 
interpose  in  due  time  and  save  you. 


29  For  unto  you  it  is  given  *  in 
the  behalf  of  Christ,  not  only  to 


b  Ac.  5. 41. 


The  hostility  of  the  wicked  to  us  is 
one  evidence  that  we  are  the  friends 
of  God,  and  shall  be  saved. 

29.  For  unto  you.  Unto  you  as 
Christians.  This  favour  is  granted 
unto  you  in  your  present  circum- 
stances. ^  It  is  given.  God  con- 
cedes to  you  this  privilege  or  advan- 
tage. ^  In  the  behalf  ^  Christ.  In 
the  cause  of  Christ,  or  with  a  view 
to  honour  Christ.  Or,  these  things 
are  brought  on  you  in  consequence 
of  your  beuig  Christians.  ^  Not 
only  to  believe  on  him.  It  is  repre- 
sented here  as  a  privilege  to  be  per- 
mitted to  believe  on  Christ.  It  is  so. 
(1.)  It  is  an  honour  to  a  man  to  be- 
lieve one  who  ought  to  be  believ'ed, 
to  trust  one  who  ought  to  be  trusted, 
to  love  one  who  ought  to  be  loved. 
(2.)  It  is  a  privilege  to  believe  on 
Christ,  because  it  is  by  such  faith 
that  our  sins  are  forgiven ;  that  we 
become  reconciled  to  God,  and  have 
the  hope  of  heaven.  (3.)  It  is  a 
privilege,  because  it  saves  the  mind 
from  the  tortures  and  the  deadly  in- 
fluence of  unbelief — the  agitation, 
and  restlessness,  and  darkness,  and 
gloom  of  a  skeptic.  (4.)  It  is  a  pri- 
vilege, because  we  have  then  a  friend 
to  whom  we  may  go  in  trial,  and  on 
whom  we  may  roll  all  our  burdens. 
If  there  is  anything  for  which  a 
Christian  ought  to  give  unfeigned 
thanks,  it  is  that  he  has  been  per- 
mitted to  believe  on  the  Redeemer. 
Let  a  sincere  Christian  compare  his 
peace,  and  joy,  and  hope  of  heaven, 
and  support  in  trials,  with  the  rest- 
lessness, uneasiness,  and  dread  of 
death,  in  the  mind  of  an  unbeliever; 
and  he  will  see  abundant  occasion 
for  gratitude.  ^  But  also  to  suffer 
for  his  sake.  Here  it  is  represented 
as  a  privilege  to  suffer  in  the  cause 
of  the  Redeemer  —  a  declaration 
which  may  sound   strange  to  the 


A.  D.  64.] 


CHAPTER  I. 


187 


believe  on  him,  but  also  to  suffer 
for  his  sake ; 

30  Having  the   same  conflict 

world.  Yet  this  sentiment  frequently 
occurs  in  the  New  Testament.  Thus 
it  is  said  of  the  apostles  (Acts  v.  41), 
that  "they  departed  from  the  pre- 
sence of  the  council,  rejoicing  that 
they  were  counted  worthy  to  suffer 
shame  for  his  name."  Col.  i.  24. 
"  Who  now  rejoice  in  my  sufferings 
for  you."  1  Pet.  iv.  13.  "  But  re- 
joice, inasmuch  as  ye  are  partakers 
of  Christ's  sufferings."  Comp.  James 
i.  2.  Mark  x.  30.  See  Notes  on 
Acts  v.  41.  It  is  a  privilege  thus  to 
suffer  in  the  cause  of  Christ,  because 
(1.)  we  then  resemble  the  Lord  Je- 
sus, and  are  united  with  him  in 
trials ;  (2.)  because  we  have  evidence 
that  we  are  his,  if  trials  come  upon 
us  in  his  cause ;  (3.)  because  we  are 
engaged  in  a  good  cause,  and  the 
privilege  of  maintaining  such  a  cause 
is  worth  much  of  suffering ;  and  (4.) 
because  it  will  be  connected  with  a 
brighter  crown  and  more  exalted 
honour  in  heaven. 

30.  Having  the  same  conflict. 
The  same  agony — wyvvm — the  same 
strife  with  bitter  foes,  and  the  same 
struggle  in  the  warfiire.  IF  Which 
ye  saw  in  me.  When  I  was  in  Phi- 
lippi,  oppsed  by  the  multitude,  and 
thrown  into  prison.  Acts  xvi.  ^And 
now  hear  to  be  in  me.  In  Rome. 
He  was  a  prisoner  there,  was  sur- 
rounded by  enemies,  and  was  about 
to  be  tried  for  his  life.  He  says  that 
they  ought  to  rejoice  if  they  were 
called  to  pass  trough  the  same 
trials. 

In  this  chapter  we  have  a  beauti- 
ful illustration  of  the  true  spirit  of  a 
Christian  in  circumstances  exceed- 
ingly trying.  The  apostle  was  in  a 
situation  where  njJigion  would  show 
itself,  if  there  were  any  in  the  heart; 
and  whore,  if  there  was  none,  the  bad 
passions  of  our  natiu*e  would  be  de- 
veloped.    He  was  a  prisoner.    He 


which  ye  saw  "  in  me,  and  now 
hear  to  be  in  me. 

aAc.  16. 19.    lTh.2.2. 


had  been  unjustly  accused.  He  was 
about  to  be  put  on  trial  for  his  life, 
and  it  was  wholly  uncertain  what 
the  result  would  be.  He  was  sur- 
rounded with  enemies,  and  there 
were  not  a  few  false  friends  and  ri- 
vals who  took  advantage  of  his  im- 
prisonment to  diminish  his  influence 
and  to  extend  their  own.  He  was, 
perhaps,  about  to  die;  and  at  any 
rate,  was  in  such  circumstances  as 
to  be  under  a  necessity  of  looking 
death  in  the  face. 

In  this  situation  he  exhibited  some 
of  the  tenderest  and  purest  feelings 
that  ever  exist  in  the  heart  of  man 
— the  genuine  fruit  of  pure  religion. 
He  remembered  them  with  affec- 
tionate and  constant  interest  in  his 
prayers.  He  gave  thanks  for  all  that 
God  had  done  for  them.  Looking 
upon  his  own  condition,  he  said  that 
the  trials  which  had  happened  to 
him,  great  as  they  were,  had  been 
overruled  to  the  furtherance  of  the 
gospel.  The  gospel  had  become 
known  even  in  the  imperial  palace. 
And  though  it  had  been  preached  by 
some  with  no  good  will  towards  him, 
and  with  much  error,  yet  he  cher- 
ished no  hard  feeling ;  he  sought  for 
no  revenge ;  he  rejoiced  that  in  any 
way,  and  from  any  motives,  the  great 
truth  had  been  made  known  that  a 
Saviour  died.  Looking  forward  to 
the  possibility  that  his  trial  before 
the  emperor  might  terminate  in  his 
death,  he  calmly  anticipated  such  a 
result,  and  looked  at  it  with  compo- 
sure. He  says  that  in  reference  to 
the  great  purpose  of  his  life,  it  would 
make  no  difference  whether  he  lived 
or  died,  for  he  was  assured  that 
Christ  would  be  honoured,  whatever 
was  the  result.  To  him  personally 
it  would  be  gain  to  die ;  and,  as  an 
individual,  he  longed  for  the  hour 
when  he  might  be  with  Christ.  Thia 


188 


PHILIPPIANS. 


[A.  D.  64. 


feeling  is  religion,  and  this  is  pro- 
duced only  by  the  hope  of  eternal 
life  through  the  Redeemer.  An  im- 
penitent sinner  never  expressed  such 
feelings  as  these ;  nor  does  any  other 
form  of  religion  but  Christianity  en- 
able a  man  to  look  upon  death  in 
this  manner.  It  is  not  often  that  a 
man  is  even  willing  to  die  —  and 
then  this  state  of  mind  is  produced, 
not  by  the  hope  of  heaven,  but  by 
disgust  at  the  world;  by  disappoint- 
ed ambition;  by  painful  sickness, 
when  the  sufferer  feels  that  any 
change  would  be  for  the  better.  But 
Paul  had  none  of  these  feelings. 
His  desire  to  depart  was  not  pro- 
duced by  a  hatred  of  life;  nor  by 
the  greatness  of  his  sufferings ;  nor 
by  disgust  at  the  world.  It  was  the 
noble,  elevated,  and  pure  wish  to  be 
with  Christ — to  see  him  whom  he 
supremely  loved,  whom  he  had  so 
long  and  so  faithfully  served,  and 
with  whom  he  was  to  dwell  for  ever. 
To  that  world  where  Christ  dwelt 
he  would  gladly  rise ;  and  the  only 
reason  why  he  could  be  content  to 
remain  here  was,  that  he  might  be 
a  little  longer  useful  to  his  fellow 
men.  Such  is  the  elevated  nature 
of  christian  feeling.  But,  alas !  how 
few  attain  to  it;  and  even  among 
Christians,  how  few  are  they  that 
can  habitually  yeeZ  and  realize  that 
it  would  be  gain  for  them  to  die ! 
How  few  can  say  with  sincerity  that 
they  desire  to  depart  and  to  be  with 
Christ !  How  rarely  does  even  the 
Christian  reach  that  state  of  mind, 
and  gain  that  view  of  heaven,  that, 
standing  amidst  his  comforts  here, 
and  looking  on  his  family,  and  friends, 
and  property,  he  can  say  from  the 
depths  of  his  soul,  that  he  feels  it 
would  be  gain  for  him  to  go  to  hea- 
/en !  Yet  such  deadness  to  the  world 
may  be  produced — ^as  it  was  in  the 
case  of  Paul ;  such  deadness  to  the 
world  should  exist  in  the  heart  of 
every  sincere  Christian.  Where  it 
does  exist,  death  loses  its  terror,  and 


the  heir  of  life  can  look  calmly  on 
the  bed  where  he  will  lie  down  to 
die ;  can  think  calmly  of  the  mo- 
ment when  he  will  give  the  parting 
hand  to  wife  and  child,  and  press 
them  to  his  bosom  for  the  last  time, 
and  imprint  on  them  the  last  kiss ; 
can  look  peacefully  on  the  spot 
where  he  will  moulder  back  to  dust, 
and  in  view  of  all  can  triumphant- 
ly say,  "Come,  Lord  Jesus,  come 
quickly." 

CHAPTER  II. 

ANALYSIS  OF  THE  CHAPTER. 

This  chapter  is  made  up  princi- 
pally of  exhortations  to  the  perform- 
ance of  various  christian  duties,  and 
the  exhibition  of  christian  virtues. 
The  apostle  first  exhorts  the  Philip- 
pians,  in  the  most  tender  manner, 
so  to  live  as  to  give  him  joy,  by 
evincing  among  themselves  unity 
and  concord.  He  entreats  them  to 
do  nothing  by  strife  and  a  desire  of 
distinction,  but  to  evince  that  humili- 
ty which  is  manifested  when  we  re- 
gard others  as  more  worthy  than  we 
are.  Vs.  1 — 4.  This  exhortation 
he  enforces  in  a  most  impressive 
manner  by  a  reference  to  the  exam- 
ple of  Christ — an  example  of  con- 
descension and  humiliatioH  fitted  to 
repress  in  us  all  the  aspirings  of  am- 
bition, and  to  make  us  ready  to  sub- 
mit to  the  most  humble  offices  to 
benefit  others.  Vs.  5 — 11.  He  then 
exhorts  them  to  work  out  their  sal- 
vation with  diligence,  assuring  them, 
for  their  encouragement,  that  God 
worked  in  them  to  wil^  and  to  do  of 
his  good  pleasure.  Vs.  12,  13.  To 
this  he  adds  an  exhortation  that  they 
would  avoid  everything  like  mur- 
muring and  disputing  —  that  they 
would  be  blameless  and  harmless  in 
their  walk,  showing  the  excellency 
of  the  religion  which  they  loved  to 
all  around  them,  and  exerting  such 
an  influence  on  others  that  Paul 
might  feel  that  he  had  not  laboured 


A.  D.  64.] 


CHAPTER  II. 


189 


I 


CHAPTER  II. 

F  there  he  therefore  any  conso- 
lation in  Christ,  if  any  comfort 


in  vain.  Vs.  14  — 16.  To  excite 
them  to  this,  he  assures  them  that 
he  was  ready  himself  to  be  sacrificed 
for  their  welfare,  and  should  rejoice 
if  by  his  laying  down  his  life  their 
happiness  would  be  promoted.  He 
asked  the  same  thing  in  return  from 
them.  Vs.  17,  18.  He  then  tells 
them,  in  expressing  his  interest  in 
them,  that  he  hoped  soon  to  be  able 
to  send  Timothy  to  them  again— a 
man  who  felt  a  deep  interest  in  their 
welfiire,  and  whose  going  to  them 
would  be  one  of  the  highest  proofs 
of  the  apostle's  love.  Vs.  19—24. 
The  same  love  for  them,  he  says,  he 
had  now  shown  by  sending  to  them 
Epaphroditus  —  a  man  to  whom  he 
was  tenderly  attached,  and  who  had 
an  earnest  desire  again  to  return  to 
the  church  from  which  he  had  been 
sent.  Paul  sent  him,  therefore,  again 
to  Philippi,  that  he  might  be  with 
them  and  comfort  them,  and  he  asked 
for  him  a  kind  reception  and  affec- 
tionate treatment,  in  view  of  the 
sufterings  which  he  had  experienced 
in  the  cause  of  the  Redeemer.  Vs. 
25—30. 

1.  Tf  there  be  therefore  any  con- 
solation in  Christ.  This,  with  what 
is  said  in  the  remainder  of  the  verse, 
is  designed  as  a  motive  for  what  he 
exhorts  them  to  in  ver.  2 — that  they 
would  be  of  the  same  mind,  and 
would  thus  fulfil  his  joy.  To  urge 
them  to  this,  he  appeals  to  the  ten- 
der considerations  which  religion 
furnished — and  begins  by  a  refer- 
ee ce  to  the  consolation  which  there 
was  in  Christ.  The  meaning  here 
may  be  this :  '  I  am  now  persecuted 
and  afflicted.  In  my  trials  it  will 
give  me  the  highest  joy  to  learn  that 
you  act  as  becomes  Christians.  You 
also    are    persecuted  and  afflicted 


of  love,  if  any  fellowship  of  the 
Spirit,  if  any  bowels  "  and  mer- 
cies, 

a  Co.  3.  12. 


(ch.  i.  28 — 30);  and,  in  these  cir- 
cumstances, I  entreat  that  the  high- 
est consolation  may  be  sought ;  and 
by  all  that  is  tender  and  sacred  in 
the  christian  religion,  I  conjure  you, 
so  to  live  as  not  to  dishonour  the 
gospel.  So  live  as  to  bring  down 
the  highest  consolation  which  can 
be  obtained — ^the  consolation  which 
Christ  alone  can  impart.'  We  are 
not  to  suppose  that  Paul  doubted 
whether  there  was  any  consolation 
in  Christ,  but  the  form  of  expression 
here  is  one  that  is  designed  to  urge 
upon  them  the  duty  of  seeking  the 
highest  possible.  The  consolation 
in  Christ  is  that  which  Christ  fur- 
nishes or  imparts.  Paul  regarded 
him  as  the  source  of  all  comfort, 
and  earnestly  prays  that  they  might 
so  live  that  he  and  they  might  avail 
themselves  in  the  fullest  sense  of 
that  unspeakable  enjoyment.  The 
idea  is,  that  Christians  ought  at  all 
times,  and  especially  in  affliction,  so 
to  act  as  to  secure  the  highest  pos- 
sible happiness  which  their  Saviour 
can  impart  to  them.  Such  an  ob- 
ject is  worth  their  highest  effort; 
and  if  God  sees  it  needful,  m  order 
to  that,  that  they  should  endure 
much  affliction,  still  it  is  gain.  Re- 
ligious consolation  is  always  worth 
all  which  it  costs  to  secure  it.  ^  If 
any  comfort  of  love.  If  there  be 
any  comfort  in  the  exercise  of  ten- 
der affection.  That  there  is,  no  one 
can  doubt.  Our  happiness  is  almost 
all  centred  in  love.  It  is  when  we 
love  a  parent,  a  wife,  a  child,  a  sis- 
ter, a  neighbour,  that  we  have  the 
highest  earthly  enjoyment.  It  is  in 
the  love  of  God,  of  Christ,  of  Chris- 
tians, of  the  souls  of  men,  that  the 
redeemed  find  their  highest  happi- 
ness. Hatred  is  a  passion  full  of 
misery ;  love  an  emotion  full  of  Jov. 


100 


PHIUPPIANS. 


[A.  D.  64. 


2  Fulfil  "*  ye  my  joy,  that  ye  be 
*  like-minded,  having  the  same 
love,  being  of  one  accord,  of  one 
mind. 

aJno.  3.  29.        6  2  Co.  13. 11.    IPe.  3,  8. 


By  this  consideration,  Paul  appeals 
to  them,  and  the  motive  here  is 
drawn  from  all  the  joy  which  mutual 
love  and  sympathy  are  fitted  to  pro- 
duce in  die  soul.  Paul  would  have 
that  love  exercised  in  the  highest 
degree,  and  would  have  them  enjoy 
all  the  happiness  which  its  mutual 
exercise  could  furnish.  ^  If  any 
fellowship  of  the  Spirit.  The  word 
'  fellowship' — xowu>via — means  that 
which  is  common  to  two  or  more; 
that  of  which  they  partake  together. 
Notes,  Eph.  lii.  9.  Phil.  i.  5.  The 
idea  here  is,  that  among  Ciiristians 
there  was  a  participation  in  the  in- 
fluences of  the  Holy  Ghost ;  that 
they  shared  in  some  degree  the  feel- 
ings, views,  and  joys  of  the  sacred 
Spirit  himself;  and  that  this  was  a 
orivilege  of  the  highest  order.  By 
this  fact,  Paul  now  exhorts  them  to 
unity,  love,  and  zeal — ^so  to  live  that 
they  might  partake  in  the  highest 
degree  of  the  consolations  of  this 
Spirit.  ^  If  any  bowels  and  mercies. 
If  there  is  any  affectionate  bond  by 
which  you  are  united  to  me,  and 
any  regard  for  my  sorrows,  and  any 
desire  to  fill  up  my  joys,  so  live  as 
to  impart  to  me,  your  spiritual  father 
and  friend,  the  consolation  which  I 
seek. 

2.  Fulfil  ye  my  joy.  Fill  up  my 
joy  so  that  nothing  shall  be  wanting 
to  complete  it.  This,  he  says,  would 
be  done  by  their  union,  zeal,  and 
humility.  Comp.  John  iii.  29.  ^That 
ye  be  like  minded.  Gr.  That  ye 
think  the  same  thing.  See  Notes 
on  2  Cor.  xiii.  11.  Perfect  unity  of 
sentiment,  opinion,  and  plan  would 
be  desirable  if  it  could  be  attained. 
It  may  be,  so  far  as  to  prevent  dis- 
cord, schism,  contention  and  strife 
in  the  church,  and  so  that  Christians 


3  Let  nothing  *  be  done  through 
strife  or  vain  glory ;  but  in  lowli- 
ness of  mind  let  each  ^  esteem 
other  bf^tter  than  themselves. 


c  Ga.  5.  26.    Ja.  3.  H. 


d  1  Pe.  5.  5. 


may  be  harmonious  in  promoting  the 
same  great  work — the  salvation  of 
souls.  ^Having  the  same  love. 
Love  to  the  same  objects,  and  the 
same  love  one  for  another.  Though 
their  opinions  might  differ  on  some 
points,  yet  they  might  be  united  in 
love.  See  Notes  on  1  Cor.  i.  10. 
^  Being  of  one  accord,  ain^vxoi — 
of  one  soul;  having  your  souls  join- 
ed together.  The  word  used  here 
does  not  occur  elsewhere  in  the  New 
Testamoat  It  means  a  union  of 
soul;  or  an  acting  together  as  if 
but  one  soul  actuated  them.  ^  Of 
one  mind.  Gr.  Thinking  the  same 
thing.  The  apostle  here  uses  a 
great  variety  of  expressions  to  de- 
note the  same  thing.  The  object 
which  he  aimed  at  was  union  of 
heart,  of  feeling,  of  plan,  of  purpose. 
He  wished  them  to  avoid  all  divi- 
sions and  strifes ;  and  to  show  the 
power  of  religion  by  being  united  in 
the  common  cause.  Probably  there 
is  no  single  thing  so  much  insisted 
on  in  the  New  Testament  as  the  im- 
portance of  harmony  among  Chris- 
tians. Now,  there  is  almost  nothing 
so  little  known ;  but  if  it  prevailed, 
the  world  would  soon  be  converted 
to  God.  Comp.  Notes  on  John  xvii 
21 — or  see  the  text  itself  without 
the  Notes. 

3.  Let  nothing  be  done  through 
strife.  With  a  spirit  of  contention. 
This  command  forbids  us  to  do  any 
thing,  or  attempt  any  thing  as  the 
mere  result  of  strife.  This  is  not  the 
principle  fi-om  which  we  are  to  act, 
or  by  which  we  are  to  be  governed. 
We  are  to  form  no  plan,  and  aim  at 
no  object  which  is  to  be  secured  in 
this  way.  The  command  prohibits 
all  attempts  to  secure  any  thing 
over     others     by    mere    physicsJ 


A.  D.  64.]  CHAPTER  11. 

strength,  or  by  superiority  of  intel- 
lect or  numbers,  or  as  the  result  of 
dark  schemes  and  plans  formed  by 
rivalry,  or  by  the  indulgence  of 
angry  passions,  or  with  the  spirit  of 
ambition.  We  are  not  to  attempt 
to  do  any  thing  merely  by  outstrip- 
ping others,  or  by  showing  that  we 
have  more  talent,  courage,  or  zeal. 
What  we  do  is  to  be  by  principle, 
and  with  a  desire  to  maintain  the 
truth,  and  to  glorify  God.  And  yet 
how  often  is  this  rule  violated !  How 
often  do  christian  denominations  at- 
tempt to  outstrip  each  other,  and 
to  see  which  shall  be  the  greatest ! 
How  often  do  ministers  preach  with 
no  better  aim !  How  often  do  we 
attempt  to  outdo  others  in  dress,  and 
in  the  splendour  of  furniture  and 
■equipage !  How  often,  even  in  plans 
of  benevolence,  and  in  the  cause  of 
virtue  and  religion,  is  the  secret 
aim  to  outdo  others.  This  is  all 
wrong.  There  is  no  holiness  in 
such  efforts.  Never  once  did  the 
Redeemer  act  from  such  a  motive, 
and  never  once  should  this  motive 
be  allowed  to  influence  us.  The 
conduct  of  others  may  be  allowed  to 
show  us  what  we  can  do,  and  ought 
to  do ;  but  it  should  not  be  our  sole 
aim  to  outstrip  them.  Comp.  2  Cor. 
ix.  2 — 4.  %  Or  vain  glory.  The 
word  here  used — a;fi/o5o|ta — keno- 
doxia,  occurs  nowhere  else  in  the 
New  Testament,  though  the  adjec- 
tive— %fv66o|o5 — kenodoxos,  occurs 
cnce  in  Gal.  v.  26.  See  Notes  on 
that  place.  It  means  properly  empty 
pride,  or  glory,  and  is  descriptive  of 
vain  and  hollow  parade  and  show. 
Suidas  renders  it,  'any  vain  opinion 
about  one's  self — ixaTfaia  fij  jtsfii 
ioivtov  otT^crij.  The  idea  seems  to  be 
that  of  mere  self-esteem ;  a  mere 
desire  to  honour  ourselves,  to  attract 
attention,  to  win  praise,  to  make 
ourselves  uppermost,  or  foremost,  or 
the  main  object.  The  command 
here  solemnly  forbids  our  doing  any 
thing  with  such  an  aim — no  m»tter 


191 


whether  it  be  in  intellectual  attain- 
ments, in  physical  strength,  in  skill 
in  music,  in  eloquence  or  song,  in 
dress,  furniture,  or  religion.  Self 
is  not  to  be  foremost ;  selfishness  is 
not  to  be  the  motive.  Probably  there 
is  no  command  of  the  Bible  which 
would  have  a  wider  sweep  than 
this,  or  would  touch  on  more 
points  of  human  conduct,  if  fairly 
applied.  Who  is  there  who  passes 
a  single  day  without,  in  some  re- 
spect, desiring  to  display  himself] 
What  minister  of  the  gospel  preaches, 
who  never  has  any  wish  to  exhibit 
his  talents,  eloquence,  or  learning  1 
How  few  make  a  gesture,  but 
with  some  wish  to  display  the  grace 
or  power  with  which  it  is  done! 
Who,  in  conversation,  is  always 
free  from  a  desire  to  show  his  wit, 
or  his  power  in  argumentation,  or 
his  skill  in  repartee  ?  Who  plays 
at  the  piano  without  the  desire  of 
commendation]  Who  thunders  in 
the  senate,  or  goes  to  the  field  of 
battle ;  who  builds  a  house,  or  pur- 
chases an  article  of  apparel;  who 
writes  a  book,  or  performs  a  deed  of 
benevolence,  altogether  uninfluenced 
by  this  desire  1  If  all  could  be  taken 
out  of  human  conduct  which  is  per- 
formed merely  from  "  strife,"  or  from 
"vain-glory,"  how  small  a  portion 
would  be  left !  •[  But  in  lowliness 
of  mind.  Modesty,  or  humility. 
The  word  here  used  is  the  same 
which  is  rendered  humility  in  Acts 
XX.  19.  Col.  ii.  18.  23.  1  Pet.  v.  5; 
humbleness,  in  Col.  iii.  12 ;  and  low- 
liness, in  Eph.  iv.  2.  Phil.  ii.  3.  It 
does  not  elsewhere  occur  in  the  New 
Testament.  It  here  means  humility, 
and  it  stands  opposed  to  that  pride 
or  self-valuation  which  would  lead 
us  to  strive  for  the  ascendancy,  or 
which  acts  from  a  wish  for  flattery, 
or  praise.  The  best  and  the  only 
true  correction  of  these  faults  is 
humility.  This  virtue  consists  in 
estimating  ourselves  according  to 
truth.    It  i8  a  willingness  to  take 


192 


PHILIPPIANS. 


4  Look  not  every  man  on  his  '^ 

ol  Co.  13.5.'        ' 

the  place  which  we  ought  to  take  in 
the  sight  of  God  and  man ;  and,  hav- 
ing the  low  estimate  of  our  own  im- 
portance and  character  which  the 
truth  about  our  insignificance  as 
creatures  and  vileness  as  sinners 
would  produce,  it  will  lead  us  to  a 
willingness  to  perform  lowly  and 
humble  offices  that  we  may  benefit 
others.  ^  Let  each  esteem  other  bet- 
ter than  themselves.  Comp.  1  Pet. 
V.  5.  This  is  one  of  the  effects  pro- 
duced by  true  humility,  and  it  natu- 
rally exists  in  every  truly  modest 
mind.  The  reasons  are  these.  (1.) 
We  are  sensible  of  our  own  defects, 
but  we  have  not  the  same  clear  view 
of  the  defects  of  others.  We  see 
our  own  hearts ;  we  are  conscious  of 
the  great  corruption  there ;  we  have 
painfiil  evidence  of  the  impurity  of 
the  motives  which  often  actuate  us 
— of  the  evil  thoughts  and  corrupt 
desires  in  our  own  souls;  but  we 
have  not  the  same  view  of  the  er- 
rors, defects,  and  follies  of  others. 
We  can  see  only  their  outward  con- 
duct; but,  in  our  own  case,  we  can 
look  within.  It  is  natural  for  those 
who  have  any  just  sense  of  the  depra- 
vity of  their  own  souls,  charitably  to 
hope  that  it  is  not  so  with  others, 
and  to  believe  that  they  have  purer 
hearts.  This  will  lead  us  to  feel 
that  they  are  worthy  of  more  respect 
than  we  are.  Hence  this  is  always 
the  characteristic  of  modesty  and  hu- 
mility— graces  which  the  gospel  is 
fitted  eminently  to  produce.  A  truly 
pious  man  will  be  always,  therefore, 
an  humble  man,  and  will  wish  that 
others  should  be  preferred  in  office 
and  honour  to  himself  Of  course, 
this  will  not  make  him  blind  to  the 
defects  of  others  when  they  are  ma- 
nifested ;  but  he  will  be  himself  re- 
tiring, modest,  unambitious,  unobtru- 
sive. This  rule  of  Christianity 
would  strike  a  blow  at  all  the  ambi- 


[A.  D.  64. 


own  things,  but  every  man  also 
on  the  things  of  others. 


tion  of  the  world.  It  would  rebuke 
the  love  of  office,  and  would  produce 
universal  contentment  in  any  low 
condition  of  life  where  the  provi- 
dence of  God  may  have  cast  our  lot 
Comp.  Notes  on  1  Cor.  vii.  21. 

4.  Look  not  every  man  on  his  own 
things.  That  is,  be  not  selfish.  Do 
not  let  your  care  and  attention  be 
wholly  absorbed  by  your  own  con- 
cerns, or  by  the  concerns  of  your 
own  family.  Evince  a  tender  inte- 
rest for  the  happiness  of  the  whole, 
and  let  the  welfiire  of  others  lie  near 
your  hearts.  This,  of  course,  does 
not  mean  that  there  is  to  be  any  im- 
proper interference  in  the  business 
of  others,  or  that  we  are  to  have  the 
character  of  "busy-bodies  in  other 
men's  matters"  (comp.  Notes,  2 
Thess.  iii.  11.  1  Tim.  v.  13.  1  Pet. 
iv.  15) ;  but  that  we  are  to  regard 
with  appropriate  solicitude  the  wel- 
fare of  others,  and  to  strive  to  dc 
them  good.  ^  But  every  man  also 
on  the  things  of  others.  It  is  tho 
duty  of  every  man  to  do  this.  No 
one  is  at  liberty  to  live  for  himself, 
or  to  disregard  the  wants  of  others. 
The  object  of  this  rule  is  to  break  up 
the  narrow  spirit  of  selfishness,  and 
to  produce  a  benevolent  regard  for 
the  happiness  of  others.  In  respect 
to  the  rule  we  may  observe,  (1.)  We 
are  not  to  be  "  busy-bodies"  in  the 
concerns  of  others.  See  the  refer- 
ences above.  We  are  not  to  attempt 
to  pry  into  their  secret  pur^Dses. 
Every  man  has  his  own  plans,  and 
thoughts,  and  intentions,  which  no 
other  one  has  a  right  to  look  into. 
Nothing  is  more  odious  than  an  inter- 
meddler  in  the  concerns  of  others. 
(2.)  We  are  not  to  obtrude  our  ad- 
vice where  it  is  not  sought,  or  at  un- 
seasonable times  and  places,  even  if 
the  advice  is  in  itself  good.  No  man 
likes  to  be  interrupted  to  hear  ad- 
vice f  and  I  have  no  right  to  require 


A.  D.  64.] 


CHAPTER  IL 


198 


that  he  should  suspend  his  business 
in  order  that  /may  give  him  counsel. 
(3.)  We  are  not  to  find  fault  with 
what  pertains  exclusively  to  him. 
We  are  to  remember  that  there  are 
some  things  which  are  his  business, 
not  ours;  and  we  are  to  learn  to 
*  possess  our  souls  in  patience,'  if  he 
does  not  give  just  as  much  as  we 
think  he  ought  to  benevolent  ob- 
jects, or  if  he  dresses  in  a  manner 
not  to  please  our  taste,  or  if  he  in- 
dulges in  things  which  do  not  accord 
exactly  with  our  views.  He  may 
see  reasons  for  his  conduct  which  we 
do  not;  and  it  is  possible  that  he 
may  be  right,  and  that,  if  we  under- 
stood the  whole  case,  we  should 
think  and  act  as  he  does.  We  often 
complain  of  a  man  because  he  does 
not  give  as  much  as  we  think  he 
ought,  to  objects  of  charity ;  and  it 
is  possible  that  he  may  be  miserably 
niggardly  and  narrow.  But  it  is  also 
possible  that  he  may  be  more  em- 
barrassed than  we  know  of;  or  that 
he  may  just  then  have  demands 
against  him  of  which  we  are  igno- 
rant ;  or  that  he  may  have  numerous 
poor  relatives  dependant  on  him ;  or 
that  he  gives  much  with  *  the  left 
hand'  which  is  not  known  by  *  the 
right  hand.'  At  any  rate,  it  is  his 
business,  not  ours ;  and  we  are  not 
qualified  to  judge  until  we  under- 
stand the  ivhole  case.  (4.)  We  are 
not  to  be  gossips  about  the  concerns 
of  others.  We  are  not  to  hunt  up 
small  stories,  and  petty  scandals  re- 
specting their  families;  we  are  not  to 
pry  into  domestic  affairs,  and  divulge 
them  abroad,  and  find  pleasure  in 
circulating  such  things  from  house 
to  house.  There  are  domestic  se- 
crets, which  are  not  to  be  betrayed ; 
and  there  is  scarcely  an  offence  of  a 
meaner  or  more  injurious  character 
tlian  to  divulge  to  the  public  what 
we  have  seen  in  a  family  whose 
hi»spitality  we  have  enjoyed.  (5.) 
Where  christian  duty  and  kindness 
require  us  to  look  into  the  concerns 
17 


of  others,  there  should  be  the  utmost 
delicac}i  Even  children  have  their 
own  secrets,  and  their  own  plans  and 
amusements,  on  a  small  scale,  quite 
as  important  to  them  as  the  greater 
games  which  we  are  playing  in  life ; 
and  they  will  feel  the  meddlesome- 
ness of  a  busy-body  to  be  as  odious 
to  them  as  we  should  in  our  plans. 
A  delicate  parent,  therefore,  who 
has  undoubtedly  a  right  to  know  all 
about  his  children,  will  not  rudely 
intrude  into  their  privacies,  or  med- 
dle with  their  concerns.  So,  when 
we  visit  the  sick,  while  we  show  a 
tender  sympathy  for  them,  we  should 
not  be  too  particular  in  inquiring 
into  their  maladies  or  their  feelings. 
So,  when  those  with  whom  we  sym- 
pathize have  brought  their  calami- 
ties on  themselves  by  their  own 
fault,  we  should  not  ask  too  many 
questions  about  it.  We  should  not 
too  closely  examine  one  who  is  made 
poor  by  intemperance,  or  who  is  in 
prison  foi^rime.  And  so,  when  we 
go  to  sympathize  with  those  who 
have  been,  by  a  reverse  of  circum- 
stances, reduced  from  affluence  to 
penury,  we  should  not  ask  too  many 
questions.  We  should  let  them  tell 
their  own  story.  If  they  voluntarily 
make  us  their  confidants,  and  tell  ua 
all  about  their  circumstances,  it  ia 
well;  but  let  us  not  drag  out  the 
circumstances,  or  wound  their  feel 
ings  by  our  impertinent  inquiries,  or 
our  indiscreet  sympathy  in  their  af- 
fairs. There  are  always  secrets 
which  the  sons  and  daughters  of 
misfortune  would  wish  to  keep  to 
themselves.  But,  while  these  things 
are  true,  it  is  also  true  that  the  rule 
before  us  positively  requires  us  to 
show  an  interest  in  the  concerns  of 
others;  and  it  may  be  regarded  as 
implying  the  following  thingfs :  (1.) 
We  are  to  feel  that  the  spiritual  in- 
terests of  every  one  in  the  church  is, 
in  a  certain  sense,  our  own  interest 
The  church  is  one.  It  is  confede- 
rated together  frtr  a  common  object 


194 


PHILIPPIANS. 


[A.  D.  64 


5  Let  this  *  mind  be  in  you, 

o  J  no.  13.14.    IPe.  2.  S* 


Each  one  is  intrusted  with  a  portion 
of  the  honour  of  the  whole,  and  the 
conduct  of  one  member  affects  the 
character  of  all.  We  are,  therefore, 
to  promote,  in  every  way  possible, 
the  welfare  of  every  other  member 
of  the  church.  If  they  go  astray, 
we  are  to  admonish  and  entreat 
them ;  if  they  are  in  error,  we  are 
to  instruct  them ;  if  they  are  in  trou- 
ble, we  are  to  aid  them.  Every 
member  of  the  church  has  a  claim 
on  the  sympathy  of  his  brethren,  and 
should  be  certain  of  always  finding 
it  when  his  circumstances  are  such 
as  to  demand  it.  (2.)  There  are 
circumstances  where  it  is  proper  to 
look  with  special  interest  on  the 
temporal  concerns  of  others.  It  is 
when  the  poor,  the  fatherless,  and 
the  afflicted  must  be  sought  out  in 
order  to  be  aided  and  relieved.  They 
are  too  retiring  and  modest  to  press 
their  situation  on  the  attention  of 
others,  and  they  need  that  others 
should  manifest  a  generous  care  in 
their  welfare  in  order  to  relieve 
them.  This  is  not  improper  inter- 
ference in  their  concerns,  nor  will  it 
be  so  regarded.  (3.)  For  a  similar 
reason,  we  should  seek  the  welfare 
of  all  others  in  a  spiritual  sense. 
We  should  seelc  to  arouse  the  sinner, 
and  lead  him  to  the  Saviour.  He  is 
blind,  and  will  not  come  himself; 
unconcerned,  and  will  not  seek  sal- 
vation ;  filled  with  the  love  of  this 
world,  and  will  not  seek  a  better ; 
devoted  to  pursuits  that  will  lead 
him  to  ruin,  and  he  ought  to  be  ap- 
prized of  it.  It  is  no  more  an  im- 
proper interference  in  his  concerns 
to  apprize  him  of  his  condition,  and 
to  attempt  to  lead  him  to  the  Sa- 
viour, than  it  is  to  warn  a  man  in  a 
dark  night,  who  walks  on  the  verge 
of  a  precipice,  of  his  peril;  or  to 
arouse  one  from  sleep  whose  house 


which  was  also  in  Christ  Jesus 


is  in  flames.  In  like  manner,  it  is 
no  more  intermeddling  with  the  con- 
cerns of  another  to  tell  him  that  there 
is  a  glorious  heaven  which  may  be 
his,  than  it  is  to  apprize  a  man  tliat 
there  is  a  mine  of  golden  ore  on  his 
farm.  It  is  for  the  man's  own  inte- 
rest, and  it  is  the  office  of  a  friend  to 
remind  him  of  these  things.  He 
does  a  man  a  favour  who  tells  him 
that  he  has  a  Redeemer,  and  that 
there  is  a  heaven  to  which  he  may 
rise;  he  does  his  neighbour  the 
greatest  possible  kindness  who  ap- 
prizes him  that  there  is  a  world  of 
infinite  woe,  and  tells  him  of  an  easy 
way  by  which  he  may  escape  it. 
The  world  around  is  dependant  on 
the  church  of  Christ  to  be  apprized 
of  these  truths.  The  gay  wUl  not 
warn  the  gay  of  their  danger ;  the 
crowd  that  presses  to  the  theatre  or 
the  ball-room  will  not  apprize  those 
who  are  there  that  they  are  in  the 
broad  way  to  hell;  and  every  one 
who  loves  his  neighbour,  should  feel 
sufficient  interest  in  him  to  tell  him 
that  he  may  be  eternally  happy  in 
heaven. 

5.  Let  this  mind  be  in  you,  which 
was  also  in  Christ  Jesus.  The  ob- 
ject of  this  reference  to  the  exam- 
ple of  the  Saviour  is  particularly  to 
enforce  the  duty  of  humility.  This 
was  the  highest  example  which 
could  be  furnished,  and  it  would  illus- 
trate and  confirm  all  the  apostle  had 
said  of  this  virtue.  The  principle 
in  the  case  is,  that  we  are  to  make 
the  Lord  Jesus  our  model,  and  are  m 
all  respects  to  frame  our  lives,  as  far 
as  possible,  in  accordance  with  this 
great  example.  The  point  here  is, 
that  he  lefl  a  state  of  inexpressible 
glory,  and  took  upon  hira  the  most 
humble  form  of  humanity,  and  per- 
formed the  most  lowly  offices,  that 
he  might  benefit  us. 


A.  D.  64]  CHAPTER  11 

6  Who,  being  «  in  the  form  of 

a  Jno.  1. 1,  ^    Co.  1.  15. 


195 


6.  Who  being  in  the  form  of  God. 
There  is  scarcely  any  passage  in  the 
New  Testament  which  has  given 
rise  to  more  discussion  than  this. 
The  importance  of  the  passage  on 
the  question  of  the  Divinity  of  the  Sa- 
viour will  be  perceived  at  once,  and  no 
small  part  of  the  point  of  the  appeal 
by  the  apostle  depends,  as  will  be 
seen,  in  the  fact  that  Paul  regarded 
the  Redeemer  as  equal  with  God. 
If  he  was  truly  divine,  then  his  con- 
sentmg  to  become  a  man  was  the 
most  remarkable  of  all  possible  acts 
of  humiliation.  The  word  rendered 
form — fiop^ — rworp/ie,  occurs  only  in 
three  places  in  the  New  Testament, 
and  in  each  place  is  rendered  form. 
Mark  xvi.  12.  Phil.  ii.  6,  7.  In 
Mark  it  is  applied  to  the  form  which 
Jesus  assumed  after  his  resurrection, 
and  in  which  he  appeared  to  two  of 
his  disciples  on  his  way  to  Emmaus. 
"  After  that  he  appeared  in  another 
form  unto  two  of  them."  This 
*form'  was  so  unlike  his  usual  ap- 
pearance, that  they  did  not  know* 
him.  The  word  properly  means, 
form,  shape,  bodily  shape,  especially 
a  beautiful  form,  a  beautiful  bodily 
appearance.  Passow.  In  ver.  7,  it 
is  applied  to  the  appearance  of  a  ser- 
vant— '  and  took  upon  him  the  form 
of  a  servant ;'  that  is,  he  was  in  the 
condition  of  a  servant  —  or  of  the 
lowest  condition.  The  word  form 
is  often  applied  to  the  gods  by  the 
classic  writers,  denoting  their  aspect 
or  appearance  when  they  became 
visible  to  men.  See  Cic.  de  Nat. 
Deor.  ii.  2 ;  Ovid,  Meta.  i.  73 ;  Si- 
lius  xiii.  643;  Xeno.  Memora.  iv; 
yEniad,  iv.  556,  and  other  places 
cited  by  Wetstein,  in  loc.  Hesychius 
explains  it  by  tSia,  slSo^.  The  word 
occurs  often  in  the  Septuagint,  (1.) 
as  the  translation  of  the  word  V)f — 
Ziv — splendour,  Dan.  iv.  33;  v.  6. 


God,  thought  it  not  robbery  to  be 
equal  *  with  God ; 

b  Jno. .').  18. 

9, 10 ;  vii.  28;  (2.)  as  the  translation 
of  the  word  n'}2r\—Tabnith,  struc 
ture,  model,  pattern — as  in  building 
Isa.  xliv.  13 ;  (3.)  as  the  translation 
of  nJIDi^  —  temuna  —  a^jpearance, 
form,  shape,  image,  likeness,  Job,  iv. 
16.  See  also  the  Book  of  Wisdom 
xviii.  1.  The  word  can  have  here 
only  one  of  two  meanings,  either 
(1.)  splendour,  majesty,  glory — ^re- 
ferring to  the  honour  which  the  Re- 
deemer had,  his  power  to  work  mira- 
cles, &c. — or  (2.)  nature,  or  essence 
— meaning  the  same  as  ^uots,  nature^ 
or  ovfft'a,  being.  The  first  is  the  opin 
ion  adopted  by  Crellius,  Grotius,  and 
others,  and  substantially  by  Calvin. 
Calvin  says,  "  The  form  of  God  here 
denotes  majesty.  For  as  a  man  is 
known  from  the  appearance  of  his 
form,  so  the  majesty  which  shines  in 
God,  is  his  figure.  Or  to  use  a  more 
appropriate  similitude,  the  form  of  a 
king  consists  of  the  external  mark& 
which  indicate  a  king — ^as  his  scep- 
tre, diadem,  coat  of  mail,  attendants, 
throne,  and  other  insignia  of  royalty ; 
the  form  of  a  consul  is  the  toga,  ivory 
chair,  attending  lictors,  &c.  There- 
fore Christ  before  the  foundation  of 
the  world  was  in  the  form  of  God, 
because  he  had  glory  with  the  Fa- 
ther before  the  world  was.  John 
xvii.  5.  For  in  the  wisdom  of  God, 
before  he  put  on  our  nature,  there 
was  nothing  humble  or  abject,  but 
there  was  magnificence  worthy  of  / 
God."  Comm.  in  loc.  The  second 
opinion  is,  that  tlie  word  is  equiva- 
lent to  nature,  or  being;  that  is, 
tliat  he  was  in  the  nature  of  God,  or 
his  mode  of  existence  was  that  of 
God,  or  was  divine.  This  is  the 
opinion  adopted  by  Schleusner  (Lex.); 
Prof  Stuart  (Letters  to  Dr.  Chan- 
ning,  p.  40) ;  Doddridge,  and  by  or- 
thodox expositors  in  general,  and 


196 


PHILIPPIANS. 


(A.  D.  64. 


seems  to  me  to  be  the  correct  inter- 
pretation. In  support  of  this  inter- 
pretation, and  in  opposition  to  that 
which  refers  it  to  his  power  of  work- 
ing miracles,  or  his  divine  appear- 
ance when  on  earth,  we  may  adduce 
the  following  considerations.  (1.) 
The  'form'  here  referred  to  must 
have  been  something  before  he  be- 
came a  man,  or  before  he  took  upon 
him  the  form  of  a  servant.  It  was 
something  from  which  he  humbled 
himself  by  making  'himself  of  no 
reputation ;'  by  taking  upon  himself 
'  the  form  of  a  servant ;'  and  by  be- 
ing made  '  in  the  likeness  of  men.^ 
Of  course,  it  must  have  been  some- 
thing which  existed  when  he  had 
not  the  likeness  of  men ;  that  is,  be- 
fore he  became  incarnate.  He  must 
therefore  have  had  an  existence  before 
he  appeared  on  earth  as  a  man,  and 
in  that  previous  state  of  existence 
there  must  have  been  something 
which  rendered  it  proper  to  say  that 
he  was  '  in  the  form  of  God.''  (2.) 
That  it  does  not  refer  to  any  moral 
qualities,  or  to  his  power  of  working 
miracles  on  earth,  is  apparent  from 
the  fact  that  these  were  not  laid 
aside.  When  did  he  divest  himself 
of  these  in  order  that  he  might  hum- 
ble himself]  There  was  something 
which  he  possessed  which  made  it 
proper  to  say  of  him  that  he  was  '  in 
the  form  of  God,'  which  he  laid  aside 
when  he  appeared  in  the  form  of  a 
servant,  and  in  the  likeness  of  men. 
But  assuredly  that  could  not  have 
been  his  moral  qualities,  nor  is  there 
any  conceivable  sense  in  which  it 
can  be  said  that  he  divested  himself 
of  the  power  of  working  miracles  'n\ 
order  that  he  might  take  upon  him- 
self the  'form  of  a  servant.'  All 
the  miracles  which  he  ever  wrought 
were  performed  when  he  sustained 
the  form  of  a  servant,  in  his  lowly 
and  humble  condition.  These  con- 
siderations make  it  certain  that  the 
apostle  refers  to  a  period  before  the 
incarnation.     It  may  be  added  (3.) 


that  the  phrase  '  form  of  God'  is  one 
that  naturally  conveys  the  idea  that 
he  was  God.  When  it  is  said  that  he 
was  '  in  the  form  of  a  servant,'  the 
idea  is,  that  he  was  actually  in  a  hum- 
ble and  depressed  condition,  and 
not  merely  that  he  appeared  to  be. 
Still  it  may  be  asked,  what  was  the 
'  form'  which  he  had  before  his  in- 
carnation'? What  is  meant  by  his 
having  been  then  'in  the  form  of 
God]'  To  these  questions  perhaps 
no  satisfactory  answer  can  be  given. 
He  himself  speaks  (John  xvii.  5)  of 
"  the  glory  which  he  had  with  the 
Father  before  the  world  was ;"  and 
the  language  naturally  conveys  the 
idea  that  there  was  then  a  manifes- 
tation of  the  divine  nature  through 
him,  which  in  some  measure  ceased 
when  he  became  incarnate;  that 
there  was  some  visible  splendour 
and  majesty  which  was  then  laid 
aside.  What  manifestation  of  his 
glory  God  may  make  in  the  heaven- 
ly world,  of  course,  we  cannot  now 
fully  understand.  Nothing  forbids 
us,  however,  to  suppose  that  there  is 
some  such  visible  manifestation; 
some  splendour  and  magnificence  of 
God  in  the  view  of  the  angelic  beings 
such  as  becomes  the  Great  Sovereign 
of  the  universe — for  he  '  dwells  in 
light  which  no  man  can  approach 
unto.'  ITim.  vi.  16.  That  glory, 
visible  manifestation,  or  splendour, 
indicating  the  nature  of  God,  it  is 
here  said  that  the  Lord  Jesus 
possessed  before  his  incarnation. 
*([  Thouirht  it  not  robbery  to  be 
equal  with  God.  This  passage,  also, 
has  given  occasion  to  much  discus- 
sion. Prof  Stuart  renders  it,  "did 
not  regard  his  equality  with  God  as 
an  object  of  solicitous  desire ;"  that 
is,  that  though  he  was  of  a  divine 
nature  or  condition,  he  did  not  eager- 
ly seek  to  retain  his  equality  with 
God,  but  took  on  him  an  humble  con- 
dition— even  that  of  a  servant.  Let- 
ters to  Channing,  pp.  88 — 92.  That 
this  is  the  correct  rendering  of  the 


A.  D.  64.]  CHAPTER  II. 

passage  is  apparent  from  the  follow- 
ing- considerations ; — (1.)  It  accords 
with  tlie  sco£e  and  design  of  the 
apostle's  reasoning.  His  object  is 
not  to  show,  as  our  common  transla- 
tion would  seem  to  imply,  that  he 
aspired  to  be  equal  with  God,  or  that 
he  did  not  regard  it  as  an  improper 
invasion  of  the  prerogatives  of  God 
to  be  equal  with  him,  but  that  he  did 
not  regard  it,  in  the  circumstances 
of  the  case,  as  an  object  to  be  great- 
ly desired,  or  eagerly  sought  to  re- 
tain his  equality  with  God.  Instead 
of  retaining  this  by  an  earnest  effort, 
or  by  a  grasp  which  he  was  unwill- 
ing to  relinquish,  he  chose  to  forego 
the  dignity,  and  to  assume  the  hum- 
ble condition  of  a  man.  (2.)  It  ac- 
cords better  with  the  Greek  than  the 
common  version.  The  word  ren- 
dered robbery — oprtoy/iioj— is  found 
nowhere  else  in  the  New  Testament, 
though  the  verb  from  which  it  is 
derived  frequently  occurs.  Matt, 
xi.  12;  xiii.  19.  John  vi.  15;  x. 
12.  28,  29.  Acts  viii.  29;  xxxiii. 
10.  2  Cor.  xii.  2.  4.  1  Thess.  iv. 
17.  Jude  23.  Rev.  xii.  5.  The 
notion  of  violence,  or  seizing,  or  car- 
rying away,  enters  into  the  mean- 
ing of  the  word  in  all  these  places. 
The  word  heie  used  does  not  pro- 
perly mean  an  act  of  robbery,  but 
the  thing  robbed — the  plunder— das 
Rauben  (Passow),  and  hence  some- 
thing to  be  eagerly  seized  and  ap- 
propriated. Schleusner.  Comp.  Storr, 
Opuscul.  Acade.  i.  322,  323.  Ac- 
cord uig  to  this,  the  meaning  of  the 
word  here  is,  something  to  be  seized 
and  eagerly  sought,  and  the  sense 
is,  that  his  being  equal  with  God 
was  not  a  thing  to  be  anxiously  re- 
tained. The  phrase  "thought  it 
not,"  means  'did  not  consider;'  it 
was  not  judged  to  be  a  matter  of 
such  importance  that  it  could  not  be 
dispensed  with.  The  sense  is,  '  he 
did  not  eagerly  seize  and  tenacious- 
ly hold'  as  one  does  who  seizes  prey 
or  spoil.  So  Rosenmiiller,  Schleus- 
17* 


197 


ner,  Bloomfield,  Stuart,  and  othera 
understand  it.  «[[  To  be  equal  with 
God.  to  hvav  Ida  9f^.  That  is,  the 
being  equal  with  God  he  did  not 
consider  a  thing  to  be  tenaciously 
retained.  The  plural  neuter  form 
of  the  word  equal  in  Greek — laa — 
is  used  in  accordance  with  a  known 
rule  of  the  language,  thus  stated  by 
Buttman.  "  When  an  E^djective  as 
predicate  is  separated  from  its  sub- 
stantive, it  often  stands  in  the  neuter 
w^here  the  substantive  is  a  masculine 
or  feminine,  and  in  the  singular 
where  the  substantive  is  in  the  plu- 
ral. That  which  the  predicate  ex- 
presses is,  in  this  case,  considered  in 
general  as  a  thing.^^  Gr.  Gram.,  § 
129.  6.  The  phrase  'equal  with 
God,'  or  '  equal  with  the  gods,'  is 
of  frequent  occurrence  in  the  Greek 
Classics.  See  Wetstein  in  loc.  The 
very  phrase  here  used  occurs  in  the 
Odyssey,  O. 

Tbv  vvvlaa  Qt(f  ^l^aKfjaioi  cicropdwai. 

Comp.  John  v.  18.  "Made  himself 
equal  with  God."  The  pnrase  means 
one  who  sustains  the  same  rank, 
dignity,  nature.  Now  it  could  not 
be  said  of  an  angel  that  he  was  in 
any  sense  equal  with  God;  much 
less  could  this  be  said  of  a  mere  man. 
The  natural  and  obvious  meaning  of 
the  language  is,  that  there  was  an 
equality  of  nature  and  of  rank  with 
God,  from  which  he  humbled  him- 
self when  he  became  a  man.  The 
meaning  of  the  whole  verse,  accord- 
ing to  the  interpretation  suggested 
above,  is,  that  Christ,  before  he  be- 
came a  man,  was  invested  with 
honour,  majesty,  and  glory,  such  as 
was  appropriate  to  God  himself;  that 
there  was  some  manifestation,  or 
splendour  in  his  existence  and  mode 
of  being  then,  which  showed  that  lie 
was  equal  with  God ;  that  he  did  not 
consider  that  that  honour,  indicating 
equality  with  God,  was  to  be  rot;iin, 
ed  at  all  events,  and  so  as  to  do  vio- 
lence, as  it  were,  to  other  iateresta, 


108 


7  But "  made  himself  of  no  re- 

a  Ps.  22.  6. 


PHIOPPIANS.  [A.  D.  64 

putation,  and  took  upon  him  the 


and  to  rob  the  universe  of  the  glory 
of  redemption;  and  that  he  was 
willing,  therefore,  to  forget  that,  or 
lay  it  by  for  a  time,  in  order  that  he 
might  redeem  the  world.  There 
were  a  glory  and  majesty  which  were 
appropriate  to  God,  and  which  indi- 
cated equality  with  God — such  as 
none  but  God  could  assume.  For 
how  could  an  angel  have  such  glory, 
or  such  external  splendour  in  hea- 
ven, as  to  make  it  proper  to  say  that 
he  was  'equal  with  God"?'  With 
what  glory  could  he  be  invested 
which  would  be  such  as  became 
God  only  ?  The  fair  interpretation 
of  this  passage,  therefore,  is,  that 
Christ  before  his  incarnation  was 
equal  with  God. 

7.  But  made  himself  of  no  repu- 
tation. This  translation  by  no  means 
conveys  the  sense  of  the  original. 
According  to  this  it  would  seem  that 
he  consented  to  be  without  distinc- 
tion or  honour  among  men ;  or  that 
he  was  willing  to  be  despised  or  dis- 
regarded. The  Greek  is  lavtbv 
ixsvoiae.  The  word  xsvooi  means 
literally,  to  empty,  to  make  empty, 
to  make  vain,  or  void.  It  is  render- 
ed made  void  in  Rom.  iv.  14 ;  made 
of  none  effect,  1  Cor.  i.  17 ;  7nake 
void,  1  Cor.  ix.  15 ;  should  be  vain, 
2  Cor.  ix.  3.  The  word  does  not 
occur  elsewhere  in  the  New  Testa- 
ment, except  in  the  passage  before 
us.  The  essential  idea  is  that  of 
bringing  to  emptiness,  vanity,  or 
ni  (thingness ;  and  hence  it  is  applied 
to  a  case  where  one  lays  aside  his 
rank  and  dignity,  and  becomes  in 
respect  to  that  as  nothing;  that  is, 
he  assumes  a  more  humble  rank  and 
station.  In  regard  to  its  meaning 
here,  we  may  remark  (1.)  that  it 
cannot  mean  tiiat  he  literally  divest- 
ed himself  of  his  divine  nature  and 
perfections,  for  that  was  impossible. 
He  could  not  cease  to  be  omnipotent, 


and  omnipresent,  and  most  holy,  and 
true,  and  good.  (2.)  It  is  conceiva- 
ble that  he  might  have  laid  aside, 
for  a  time,  the  symbols  or  the  mani- 
festation of  his  glory,  or  that  the 
outward  expressions  of  his  majesty 
in  heaven  might  have  been  with- 
drawn. It  is  conceivable  for  a  di- 
vine being  to  intermit  the  exercise 
of  his  almighty  power,  since  it  can- 
not be  supposed  that  God  is  always 
exerting  his  power  to  the  utmost. 
And  hi  like  manner  there  might  be 
for  a  time  a  laying  aside  or  inter- 
mitting of  these  manifestations  or 
symbols,  which  were  expressive  of 
the  divine  glory  and  perfections. 
Yet  (3.)  this  supposes  no  cliange  in 
the  divine  nature,  or  in  the  essential 
glory  of  the  divine  perfections. 
When  the  sun  is  obscured  by  a 
cloud,  or  in  an  eclipse,  there  is  no 
real  change  of  its  glory,  nor  are  his 
beams  extinguished,  nor  is  the  sun 
himself  in  any  measure  changed. 
His  lustre  is  only  for  a  time  obscured. 
So  it  might  have  been  in  regard  to 
the  manifestation  of  the  glory  of  the 
Son  of  God.  Of  course,  there  is 
much  in  regard  to  this  which  is  ob- 
scure, but  the  language  of  the  apos- 
tle undoubtedly  implies  more  than 
that  he  took  an  humble  place,  or  that 
he  demeaned  himself  in  an  humble 
manner.  In  regard  to  the  actual 
change  respecting  his  manifestations 
in  heaven,  or  the  withdrawing  of  the 
symbols  of  his  glory  there,  the  Scrip- 
tures are  nearly  silent,  and  conjec- 
ture is  useless — perhaps  improper. 
The  language  before  us  fairly  implies 
that  he  laid  aside  that  which  was 
expressive  of  his  being  divine — ^that 
glory  which  is  involved  in  the  phrase 
'  being  in  the  form  of  God' — and 
took  upon  himself  another  form  and 
manifestation  in  the  condition  of  a 
servant.  ^  And  took  upon  him  the 
form  of  a    servant.     The  phrase 


A,  D.  64.] 


CHAPTER  II. 


193 


form  of  a  servant, "  and  was  made 
m  the  *  likeness  of  men : 

a  Lu.  22.  27.  *  or,  habit. 

*fbrm  of  a  servant,'  should  be  al- 
lowed to  explain  the  phrase  'form 
of  God,'  in  ver.  6.  The  '  form  of  a 
servant'  is  that  which  indicates  the 
condition  of  a  servant,  in  contradis- 
tinction from  one  of  higher  rank.  It 
means  to  appear  as  a  servant,  to  per- 
form the  offices  of  a  servant,  and  to 
be  regarded  as  such.  He  was  made 
like  a  servant  in  the  lowly  condition 
which  he  assumed.  The  whole  con- 
nection and  force  of  the  argument 
here  demands  this  mterpretation. 
Storr  and  Rosenmiiller  interpret  this 
as  meaning  that  he  became  the  ser- 
vant or  minister  of  God,  and  that 
in  doing  it,  it  was  necessary  that  he 
should  become  a  man.  But  the  ob- 
jection to  this  is  obvious.  It  greatly 
weakens  the  force  of  the  apostle's 
argument  His  object  is  to  state 
the  depth  of  humiliation  to  which 
he  descended,  and  this  was  best  done 
by  saying  that  he  descended  to  the 
lowest  condition  of  humanity,  and 
appeared  in  the  most  humble  garb. 
The  idea  of  being  a  '  servant  or 
minister  of  God'  would  not  express 
that,  for  this  is  a  term  which  might 
be  applied  to  the  highest  angel  in 
heaven.  Though  the  Lord  Jesus 
was  not  literally  a  servant  or  slave, 
yet  what  is  here  affirmed  was  true 
of  him  in  the  following  respects : — 
(1.)  he  occupied  a  most  lowly  condi- 
tion in  life ;  and  (2.)  he  condescend- 
ed to  perform  such  acts  as  are  appro- 
priate only  to  those  who  are  servants. 
"  I  am  among  you  as  he  that  serveth." 
Luke  xxii.  27.  Comp.  John  xiii.  4 
— 15.  ^  And  was  made  in  the  like- 
ness of  men.  Marg.,  habit.  The 
Greek  word  means  likeness^  resem- 
blance. Tiie  meaning  is,  he  was 
made  like  unto  men  by  assuming 
Buch  a  body  as  theirs.  See  Notes, 
eh.  viii.  3. 

R.  And  being  found.     That  is, 


8  And  being  found  in  fashion 
as  a  man,  he  humbled   himself 


being  such,  or  existing  as  a  man,  ,he 
humbled  himself!  IF  In  fashion  as  a 
man.  The  word  rendered  fashion 
— cf;t^ua — means  figure,  mien,  de- 
portment. Here  it  is  the  same  as 
state,  or  condition.  The  sense  is, 
that  when  he  was  reduced  to  this 
condition  he  humbled  himself,  and 
obeyed  even  unto  death.  He  took 
upon  himself  all  the  attributes  of  a 
man.  He  assumed  all  the  innocent 
infirmities  of  our  nature.  He  ap- 
peared as  other  men  do,  was  subject- 
ed to  the  necessity  of  food  and  rai- 
ment, like  others,  and  was  made  lia- 
ble to  suffering,  as  other  men  are.  It 
was  still  he  who  had  been  in  the 
*  form  of  God'  who  thus  appeared ; 
and,  though  his  divine  glory  had 
been  for  a  time  laid  aside,  yet  it  was 
not  extinguished  or  lost.  It  is  im- 
portant to  remember,  in  all  our  me- 
ditations on  the  Saviour,  that  it  was 
the  same  Being  who  had  been  invest- 
ed with  so  much  glory,  in  heaven, 
that  appeared  on  earth  in  the  form 
of  a  man.  ^  He  humbled  himself. 
Even  then,  when  he  appeared  as  a 
man.  He  had  not  only  laid  aside 
the  symbols  of  his  glory  (ver.  7),  and 
become  a  man ;  but,  when  he  was  a 
man,  he  humbled  himself.  Humilia- 
tion was  a  constant  characteristic  of 
him  as  a  man.  He  did  not  aspire  to 
high  honours;  he  did  not  affect  pomp 
and  parade ;  he  did  not  demand  the 
service  of  a  train  of  menials;  but  he 
condescended  to  the  lowest  condi- 
tions of  life.  Luke  xxii.  27.  The 
words  here  are  very  carefully  chosen. 
In  the  former  case  (ver.  7),  when  he 
became  a  man,  he  *  emptied  himself,' 
or  laid  aside  the  symbols  of  his  glory; 
now,  when  a  man,  he  humbled  him- 
self That  is,  though  he  was  God 
appearing  in  the  form  of  man — a  di- 
vine person  on  earth — yet  he  did  not 
assume  and  assert  the  dignity  and 


.^^ 


PHILIPPIANS. 


[A.  D.  64 


and  became'"  obedient  unto  death, 
even  the  death  of  the  cross. 

a  He.  12.  2. 

prerogatives  appropriate  to  a  divine 
being,  but  put  himself  in  a  condition 
of  obedience.  For  such  a  being*  to 
obey  law,  implied  voluntary  humilia- 
tion ;  and  the  greatness  of  his  humi- 
liation was  shown  by  his  becoming 
entirely  obedient,  even  till  -he  died 
on  the  cross.  ^  And  became  obe- 
dient. He  subjected  himself  to  the 
law  of  Grod,  and  wholly  obeyed  it. 
Heb.  X.  7. 9.  It  was  a  characteristic 
of  the  Redeemer  that  he  yielded  per- 
fect obedience  to  the  will  of  God. 
Should  it  be  said  that,  if  he  was  God 
himself,  he  must  have  been  himself 
the  lawgiver,  we  may  reply  that  this 
rendered  his  obedience  the  more 
wonderful  and  the  more  meritorious. 
If  a  monarch  should  for  an  important 
purpose  place  himself  in  a  position  to 
obey  his  own  Jaws,  nothing  could 
show  in  a  more  striking  manner 
their  importance  in  his  view.  The 
highest  honour  that  has  been  shown 
to  the  law  of  God  on  earth  was,  that 
it  was  perfectly  observed  by  him  who 
made  the  law — the  great  Mediator. 
^  Unto  death.  He  obeyed  even  when 
obedience  terminated  in  death.  The 
point  of  this  expression  is  this :  One 
may  readily  and  cheerfully  obey  an- 
other where  there  is  no  particular 
peril.  But  the  case  is  different 
where  obedience  is  attended  with 
danger.  The  child  shows  a  spirit 
of  true  obedience  when  he  yields  to 
the  commands  of  a  father,  though  it 
should  expose  him  to  hazard;  the 
servant  who  obeys  his  master,  when 
obedience  is  attended  with  risk  of 
life ;  the  soldier,  when  he  is  morally 
certain  that  to  obey  will  be  followed 
by  death.  Thus  many  a  company 
or  platoon  has  been  ordered  into  the 
'  deadly  breach,'  or  directed  to  storm 
a  redoubt,  or  to  scale  a  wall,  or  to 
face  a  cannon,  when  it  was  morally 
certain  that  death  would  be  the  con- 


9  Wherefore  *  God  also  hath 
highly  exalted  him,  and  given  him 

&He.  2.  9.    Re.  3.  21, 


sequence.  No  profounder  spirit  of 
obedience  can  be  evinced  than  this. 
It  should  be  said,  however,  that  the 
obedience  of  the  soldier  is  in  many 
cases  scarcely  voluntary,  since,  if  he 
did  not  obey,  death  would  be  the  pe- 
nalty. But,  in  the  case  of  the  Re- 
deemer, it  was  wholly  voluntary. 
He  placed  himself  in  the  condition 
of  a  servant  to  do  the  will  of  God. 
and  then  never  shrank  from  what 
that  condition  involved.  ^Even  the 
death  of  the  cross.  It  was  not  such 
a  death  as  a  servant  might  incur  by 
crossing  a  stream,  or  by  falling 
among  robbers,  or  by  being  worn  out 
by  toil ;  it  was  not  such  as  the  sol- 
dier meets  when  he  is  suddenly  cut 
down,  covered  with  glory  as  he  falls ; 
it  was  the  long,  lingering,  painful, 
humiliating  death  of  the  cross. 
Many  a  one  might  be  willing  to  obey 
if  the  death  that  was  suffered  was 
regarded  as  glorious;  but  when -it 
is  ignominious,  and  of  the  most  de- 
grading character,  and  the  most  tor- 
turing that  human  ingenuity  can 
invent,  then  the  whole  chctracter  of 
the  obedience  is  changed.  Yet  this 
was  the  obedience  the  Lord  Jesus 
evinced ;  and  it  was  in  this  way  that 
his  remarkable  readiness  to  suffer 
was  shown. 

9.  Wherefore.  As  a  reward  of 
this  humiliation  and  these  sufferings. 
The  idea  is,  that  there  was  an  appro- 
priate reward  for  it,  and  that  that 
was  bestowed  upon  him  by  his  exalt- 
ation as  Mediator  to  the  right  hand 
of  God.  Comp.  Notes  on  Heb.  ii.  9. 
IF  God  also  hath  highly  exalted  him. 
As  Mediator.  Though  he  was  thus 
humbled,  and  appeared  in  the  form 
of  a  servant,  he  is  now  raised  up  to 
the  throne  of  glory,  and  to  \iniversal 
dominion.  This  exaltation  is  spoken 
of  the  Redeemer  as  he  ivas,  sustain- 
ing a  divine  and  a  human  nature 


A.  D.  64]  CHAPTER  H 

which  is  above  everj^ 


201 


d  name 
name. 


If  there  was,  as  has  been  suppsed, 
Bome  obscuration  or  withdrawing  of 
the  symbols  of  his  glory  (ver.  7), 
when  he  became  a  man,  then  this 
refers  to  the  restoration  of  that  glory, 
and  would  seem  to  imply,  also,  that 
there  was  additional  honour  confer- 
red on  him.  There  was  all  the  aug- 
mented glory  resulting  from  the 
work  which  he  had  performed  in  re- 
deeming man.  ^  And  given  him  a 
name  which  is  above  every  name. 
No  other  name  can  bo  compared 
with  his.  It  stands  alone.  He  only 
is  Redeemer,  Saviour.  He  only  is 
Christ,  the  Anointed  of  God.  See 
Notes  on  Heb.  i.  4.  He  only  is  the 
.  Son  of  God.  His  rank,  his  titles, 
his  dignity,  are  above  all  others.  See 
this  illustrated  in  the  Notes  on  Ep^-i. 
i.  20,  21. 

10.  That  at  the  name  of  Jesus 
every  knee  should  hoio.  The  knee 
sliould  bow,  or  bend,  in  token  of  ho- 
nour, or  worship;  that  is,  all  men 
should  adore  him.  This  cannot 
mean  merely  that  at  the  mention  of 
the  name  of  Jesus  we  should  bow ; 
nor  is  there  any  evidence  that  God 
requires  this.  Why  should  we  bow 
at  the  mention  of  that  name,  rather 
than  at  any  of  the  other  titles  of  the 
Redeemer]  Is  there  any  special 
sacredness  or  honour  in  it  above  the 
other  names  which  he  bears  ]  And 
v/hy  should  we  bow  at  his  name, 
rather  than  at  the  name  of  the  Fa- 
ther ?  Besides,  if  any  special  ho- 
mage is  to  be  paid  to  the  name  of  the 
Saviour  under  the  authority  of  this 
passage — and  this  is  the  only  one  on 
which  the  authority  of  this  custom  is 
based — it  should  be  by  bowing  the 
kncp^  not  the  '  head.''  But  the  truth 
is,  this  authorizes  and  '•cquires  nei- 
ther ;  and  the  custom  of  bowing  at 
the  name  of  Jesus,  in  some  churches, 
has  arisen  entirely  from  a  misinter- 


10  That  at  the  name  of  Jesus 
every  "  knee  should  bow,  of  things 

a  Is.  45.  23.     Re.  5.  13. 


pretation  of  this  passage.  There  ia 
no  other  place  in  the  Bible  to  which 
an  appeal  is  made  to  authorize  the 
custom.  Comp.  Neal's  History  of 
the  Puritans,  ch.  5.  Ninth.  5.  The 
meaning  here  is,  not  that  a  special 
act  of  respect  or  adoration  should  be 
shown  wherever  the  name  'Jesus' 
occurs  in  reading  the  Scriptures,  or 
whenever  it  is  mentioned,  but  that 
he  was  so  exalted  that  it  would  be 
proper  that  all  in  heaven  and  on 
earth  should  worship  him,  and  that 
the  time  would  come  when  he  would 
be  thus  everywhere  acknowledged 
as  Lord.  The  bowing  of  the  knee 
properly  expresses  homage,  respect, 
adoration  (comp.  Notes,  Rom.  xi.  4) ; 
and  it  cannot  be  done  to  the  Saviour 
by  those  who  are  in  heaven,  unless 
he  be  divine.  ^  Of  things  in  hea- 
ven.  iftovpavlcop — rather,  of  beings 
in  heaven,  the  word  '  things'  being 
improperly  supplied  by  our  transla- 
tors. The  word  may  be  in  the  neu- 
ter plural ;  but  it  may  be  also  in  the 
masculine  plural,  and  denote  beings 
rather  than  things.  Things  do  not 
bow  the  knee;  and  the  reference 
here  is  undoubtedly  to  angels,  and  to 
the  '  spirits  of  the  just  made  perfect' 
in  heaven.  If  Jesus  is  worshipped 
there,  he  is  divine ;  for  there  is  no 
idolatry  of  a  creature  in  heaven.  In 
tliis  whole  passage  there  is  probably 
an  allusion  to  Isa.  xlv.  2^.  See  it 
illustrated  in  the  Notes  on  Rom.  xiv. 
11.  In  the  great  divisions  here  spe- 
cified—  of  those  in  heaven,  on  the 
earth,  and  under  the  earth  —  the 
apostle  intends,  doubtless,  to  denote 
the  universe.  The  same  mode  of 
designating  the  universe  occurs  iij 
Rev.  V.  13.  Ex.  xx.  4.  Comp.  Ps. 
xcvi.  11,  12.  This  mode  of  expres- 
sion is  equivalent  to  saying,  *  all  tliat 
is  above,  around,  and  beneath  us.' 
and  arises  from  what  appears  to  us. 


202 


PHILIPPIANS. 


[A.  D.  64. 


in  heaven,  and  things  in  earth, 
and  things  under  the  earth. 

11  And  that  every  tongue 
should  confess  that  Jesus  Christ 

The  division  is  natural  and  obvious 
— that  which  is  above  us  in  the  hea- 
vens, that  which  is  on  the  earth 
where  we  dwell,  and  all  that  is  be- 
neath us.  ^  And  things  in  earth. 
Rather,  'beings  on  earth,'  to  wit, 
men ,-  for  they  only  are  capable  of 
rendering  homage.  ^  And  things 
under  the  earth.  Beings  under  the 
earth.  The  whole  universe  shall 
confess  that  he  is  Lord.  This  em- 
braces, doubtless,  those  who  have 
departed  from  this  life,  and  perhaps 
includes  also  fallen  angels.  The 
meaning  is,  that  they  shall  all  ac- 
knowledge him  as  universal  Lord; 
all  bow  to  his  sovereign  will;  all 
be  subject  to  his  control;  all  re- 
cognise him  as  divine.  The  fallen 
and  the  lost  will  do  this ;  for  they 
will  be  constrained  to  yield  an  un- 
willing homage  to  him  by  submitting 
to  the  sentence  from  his  lips  that 
shall  consign  them  to  woe ;  and  thus 
the  whole  universe  shall  acknow- 
ledge the  exalted  dignity  of  the  Son 
of  God.  But  thi'?  does  not  mean  that 
they  will  all  be  saved,  for  the  guilty 
and  the  lost  may  be  compelled  to  ac- 
knowledge his  power,  and  submit  to 
his  decree  as  the  sovereign  of  the 
universe.  There  is  the  free  and 
cheerful  hom?ge  of  the  heart  which 
they  who  worship  him  in  heaven  will 
render;,  and  there  is  the  constrained 
homage  which  they  must  yield  who 
are  compei/ed  to  acknowledge  his 
authority. 

1 1.  And  that  every  tongue  should 
confess.  Every  one  should  acknow- 
ledge him.  On  the  duty  and  im- 
portance of  confessing  Christy  see 
Notes  on  Rom.  x.  9,  10.  f  That 
Jesus  Christ  is  Lord.  The  word 
Lord,  here,  is  used  in  its  primitive 
and  proper  sense*  as  denoting  owner, 


is  Lord, «  to  the  glory  of  God  the 
Father. 

12  Wherefore,  my  beloved,  as 
ye  have  always  obeyed,  not  as  in 

a  Jno.  13.  13.    Ro.  14.  9. 


ruler,  sovereign.  Com  p.  Notes,  Rom. 
xiv.  9.  The  meaning  is,  that  all 
should  acknowledge  him  as  the  uni- 
versal sovereign.  IT  To  the  glory 
of  God  the  Father.  Such  a  univer- 
sal confession  would  honour  God. 
See  Notes  on  John  v.  23,  where  this 
sentiment  is  explained. 

12.  Wherefore,  my  beloved,  as  ye 
have  always  obeyed.  The  Philip- 
pians  had  from  the  beginning  mani- 
fested a  remarkable  readiness  to  show 
respect  to  the  apostle,  and  to  lis- 
ten to  his  teaching.  This  readiness 
he  more  than  once  refers  to  and  com- 
mends. He  still  appeals  to  them, 
and  urges  them  to  follow  his  coun- 
sels, uiat  they  might  secure  their  sal- 
vation. %  Now  much  more  in  my 
absence.  Though  they  had  been 
obedient  when  he  was  with  them, 
yet  circumstances  had  occurred  in 
his  absence  which  made  their  obe- 
dience more  remarkable,  and  more 
worthy  of  special  commendation. 
^  Work  out  your  own  salvation. 
This  important  command  was  first 
addressed  to  Christians,  but  there  is 
no  reason  why  the  same  command 
should  not  be  regarded  as  addressed 
to  all — for  it  is  equally  applicable  to 
all.  The  duty  of  doing  this  is  en- 
joined here ;  the  reason  for  making 
the  effort,  or  the  encouragement  foi 
the  eftbrt,  is  stated  in  the  next  verse. 
In  regard  to  the  command  here,  it  is 
natural  to  inquire  why  it  is  a  duty ; 
and  what  is  necessary  to  be  done  in 
order  to  comply  with  it?  On  the 
first  of  these  inquiries,  it  may  be 
observed  that  it  is  a  duty  tc  make  a 
personal  effort  to  secure  salvation, 
or  to  work  out  our  salvation:  (1.) 
Because  God  commands  it.  There 
is  no  command  more  frequently  re- 
peated in  the  Scriptures,  than  thp 


A.D.  64. 


CHAPTER  11. 


203 


my  presence  only,  but  now  much 
more  in  my  absence,  work  °  out 

oPr.10.16.    Jno,6.27-29.    He.  4. 11.    2Pe. 
V5-10. 

command  to  make  to  ourselves  a 
new  heart ;  to  strive  to  enter  in  at 
the  strait  gate;  to  break  off  from 
sin,  and  to  repent.  (2.)  It  is  a  duty 
because  it  is  our  own  personal  inte- 
rest that  is  at  stake.  No  other  one 
has,  or  can  have,  as  much  interest 
in  our  salvation  as  we  have.  It  is 
every  man's  duty  to  be  as  happy  as 
possible  here,  and  to  be  prepared  for 
eternal  happiness  in  the  future  world. 
No  man  has  a  right  either  to  throw 
away  his  life  or  his  soul.  He  has 
no  more  right  to  do  the  one  than  the 
other ;  and  if  it  is  a  man's  duty  to 
endeavour  to  save  his  life  when  in 
danger  of  drov/ning,  it  is  no  less  his 
duty  to  endeavour  to  save  his  soul 
when  in  danger  of  hell.  (3.)  Our 
earthly  friends  cannot  save  us.  No  ef- 
fort of  theirs  can  deliver  us  from  eter- 
nal death  without  our  own  exertion. 
Great  as  may  be  their  solicitude  for 
us,  and  much  as  they  may  do,  there 
is  a  point  where  their  efforts  must 
stop — and  that  point  is  always  short 
of  our  salvation,  unless  we  are  roused 
to  seek  salvation.  They  may  pray, 
and  weep,  and  plead,  but  they  can- 
not save  us.  There  is  a  work  to 
be  done  on  our  own  hearts  which 
they  cannot  do.  (4.)  It  is  a  duty, 
because  the  salvation  of  the  soul 
will  not  take  care  of  itself  without 
an  effort  on  our  part.  There  is  no 
more  reason  to  suppose  this  than  that 
health  and  life  will  take  care  of 
themselves  without  our  own  exer- 
tion. And  yet  many  live  as  if  they 
supposed  that  somehow  all  would 
yei  be  well ;  that  the  matter  of  sal- 
vation need  not  give  them  any  con- 
cern, for  that  things  will  so  arrange 
themselves  that  they  will  be  saved. 
Why  should  they  suppose  this  any 
more  in  regard  to  religion  than  in 
regard  to  anything  else?     (5.)  It  is 


your  own  salvation  with  fear  *  and 
trembling : 


b  £p.  6.  5. 


a  duty,  because  there  is  no  reason  to 
expect  the  divine  interposition  with- 
out our  own  effort.  No  such  interpo- 
sition is  promised  to  any  man,  and 
why  should  he  expect  it]  In  the 
case  of  all  who  have  been  saved, 
they  have  made  an  effort — and  why 
should  we  expect  that  God  will  fa- 
vour us  more  than  he  did  them? 
'God  helps  them  who  help  them- 
selves;' and  what  reason  has  any 
man  to  suppose  that  he  will  interfere 
in  his  case  and  save  him,  if  he  will 
put  forth  no  effort  to  '  work  out  his 
own  salvation]'  In  regard  to  the 
other  inquiry — What  does  the  com- 
mand imply;  or  what  is  necessary  to 
be  done  in  order  to  comply  with  it  ] 
we  may  observe,  that  it  does  not 
mean  (1.)  that  we  are  to  attempt  to 
deserve  salvation  on  the  ground  of 
merit.  That  is  out  of  the  question ; 
for  what  can  man  do  that  shall  be 
an  equivalent  for  eternal  happiness 
in  heaven  ]  Nor  (2.)  does  it  mean 
that  we  are  to  endeavour  to  make 
atonement  for  past  sins.  That  would 
be  equally  impossible,  and  it  is,  be- 
sides, unnecessary.  That  work  has 
been  done  by  the  great  Redeemer 
But  it  means,  (1.)  that  we  are  to 
make  an  honest  effort  to  be  saved  in 
the  way  which  God  has  appointed ; 
(2.)  that  we  are  to  break  oft'  from 
our  sins  by  true  repentance;  (3.) 
that  we  are  to  believe  in  the  Sa- 
viour, and  honestly  to  put  our  trust 
in  him ;  (4.)  that  we  are  to  give  up 
all  that  we  have  to  God ;  (5.)  that 
we  are  to  break  away  from  all  evil 
companions  and  evil  plans  of  life ; 
and  (6.)  that  we  are  to  resist  all  the 
allurements  of  the  world,  and  all 
the  temptations  which  may  assail  us 
that  would  lead  us  back  from  God, 
and  are  to  persevere  unto  the  end. 
The  great  difficulty  in  working  out 


204 


PHILIPPIANS. 


[A.  i>.  eJ4. 


13  For  it  is  God  "  which  work- 

o  He.  13. 21. 


salvation  is  in  forming  a  purpose  to 
begin  at  once.  When  that  purpose 
is  formed,  salvation  is  easy.  %  With 
fear  and  trembling.  That  is,  with 
that  kind  of  anxiety  which  one  has 
who  feels  that  he  has  an  important 
interest  at  stake,  and  that  he  is  in 
danger  of  losing  it.  The  reason  or 
the  ground  for  '  fear'  in  this  case  is 
in  general  this :  there  is  danger  of 
losing  the  soul.  (1.)  So  many  per- 
sons make  shipwreck  of  all  hope  and 
perish,  that  there  is  danger  that  we 
may  also.  (2.)  There  are  so  many 
temptations  and  allurements  in  the 
world,  and  so  many  things  that  lead 
us  to  defer  attention  to  religion,  that 
there  is  danger  that  we  may  be  lost. 
(3.)  There  is  danger  that  if  the  pre- 
sent opportunity  passes,  another  may 
not  occur.  Death  may  soon  over- 
take us.  No  one  has  a  moment  to 
lose.  No  one  can  designate  one  sin- 
gle moment  of  his  life,  and  say,  *  I 
may  safely  lose  that  moment.  I  may 
safely  spend  it  in  the  neglect  of  my 
soul.'  (4.)  It  should  be  done  with 
the  most  earnest  concern,  from  the 
immensity  of  the  interest  at  stake. 
If  the  soul  is  lost,  all  is  lost.  And 
who  is  there  that  can  estimate  the 
value  of  that  soul  which  is  thus  in 
danger  of  being  lost  for  ever  f 

13.  For  it  is  God  that  worketh  in 
you.  This  is  given  as  a  reason  for 
making  an  effort  to  be  saved,  or  for 
working  out  our  salvation.  It  is 
often  thought  to  be  the  very  reverse, 
and  men  often  feel  that  if  God 
works  '  in  us  to  will  and  to  do,'  there 
can  be  no  need  of  our  making  an 
effort,  and  that  there  would  be  no 
use  in  it.  If  God  does  all  the  work, 
say  they,  why  should  we  not  patient- 
ly sit  still,  and  wait  until  he  puts 
forth  his  power  and  accomplishes  in 
us  what  he  wills  1  It  is  of  import- 
ance, therefore,  to  understand  what 
this  declaration  of  the  apostle  means^ 


eth  in  you  both  to  will  and  to  do 
of  his  good  pleasure. 


in  order  to  see  whether  this  objec- 
tion is  valid,  or  whether  the  fact  that 
God  *  works  in  us'  is  to  be  regarded 
as  a  reason  why  we  should  make  no 
effort.  The  word  rendered  worketh 
— ivspyuiv — working — is  from  a  verb 
meaning  to  work,  to  be  active,  to 
produce  effect — and  is  that  from 
which  we  have  derived  the  word 
energetic.  The  meaning  is,  tliat 
God  produces  a  certain  effect  in  us ; 
he  exerts  such  an  influence  over  us 
as  to  lead  to  a  certain  result  in  our 
minds — to  wit,  '  to  will  and  to  do.' 
Nothing  is  said  of  the  mode  in  which 
this  is  done,  and  probably  this  can- 
not be  understood  by  us  here.  Comp. 
John  iii.  8.  In  regard  to  the  divine 
agency  here  referred  to,  however, 
certain  things,  though  of  a  negative 
character,  are  clear.  (1.)  It  is  not 
God  who  acts  for  us.  He  leads  us 
to  '  will  and  to  do.'  It  is  not  said 
that  he  wills  and  does  for  us,  and  it 
cannot  be.  It  is  man  that  'wills 
and  does' — though  God  so  influences 
him  that  he  does  it.  (2.)  He  does 
not  compel  or  force  us  against  our 
will.  He  leads  us  to  *  wilP  as  well 
as  to  'do.'  The  will  cannot  be 
forced ;  and  the  meaning  here  must 
be  that  God  exerts  such  an  influence 
as  to  make  us  willing  to  obey  him. 
Comp.  Ps.  ex.  3.  (3.)  It  is  not  a 
physical  forcq,  but  it  must  be  a  moral 
influence.  A  physical  power  cannot 
act  on  the  will.  You  may  chain  a 
man,  incarcerate  him  in  the  deepest 
dungeon,  starve  him,  scourge  him, 
apply  red-hot  pincers  to  his  flesh, 
or  place  on  him  the  thumb-screw, 
but  the  will  is  still  free.  You  can- 
not bend  that  or  control  it,  or  make 
him  believe  otherwise  than  as  he 
chooses  to  believe.  The  declaration 
here,  therefore,  cannot  mean  that 
God  compels  us,  or  that  we  are  any 
thing  else  but  free  agents  still, 
though  he    'works  in  us  to  will  and 


A.  D.  64.] 


CHAPTER  II. 


2()5 


to  do.'  It  must  mean  merely  that 
he  exerts  such  an  influence  as  to 
secure  this  result.  ^  To  will  and 
to  do  of  his  good  pleasure.  Not  to 
will  and  to  do  every  thing,  but  his 
*  ffood  pleasure.'  The  extent  of  the 
divine  agency  here  referred  to,  is 
limited  to  that,  and  no  man  should 
adduce  this  passage  to  prove  that 
God  '  works'  in  hun  to  lead  him  to 
commit  sin.  This  passage  teaches 
no  such  doctrine.  It  refers  here  to 
Christians,  and  means  that  he  works 
in  their  hearts  that  which  is  agree- 
able to  him,  or  leads  them  to  '  will 
and  to  do'  that  which  is  in  accord- 
ance with  his  own  will.  The  word 
rendered  'good  pleasure' — svSoxLa — 
means  delight,  good-will,  favour,- 
then  good  pleasure,  purpose,  will. 
See  Eph.  i.  5.  2  Thess.  i.  11.  Here 
it  means  that  which  would  be  agree- 
able to  him ;  and  the  idea  is,  that  he 
exerts  such  an  influence  as  to  lead 
men  to  will  and  to  do  that  which  is 
in  accordance  with  his  will.  Paul 
regarded  this  fact  as  a  reason  why 
we  should  work  out  our  salvation 
with  fear  and  trembling.  It  is  with 
that  view  that  he  urges  it,  and  not 
with  any  idea  that  it  will  embarrass 
our  efibrts,  or  be  a  hindrance  to  us 
in  seeking  salvation.  The  question 
then  is,  how  this  fact  can  be  a  mo- 
tive to  us  to  make  an  effort]  In  re- 
gard to  this  we  may  observe,  (1.) 
That  the  work  of  our  salvation  is 
such  that  we  need  help,  and  such 
help  as  God  only  can  impart.  We 
need  it  to  enable  us  to  overcome  our 
sins ;  to  give  us  such  a  view  of  them 
as  to  produce  true  penitence;  to 
break  away  from  our  evil  com- 
panions; to  give  up  our  plans  of 
evil,  and  to  resolve  to  lead  different 
lives.  We  need  help  that  our  minds 
may  be  enlightened;  that  we  may 
be  led  in  the  way  of  truth ;  that  we 
may  be  saved  from  the  danger  of 
error,  and  that  we  may  not  be  suf- 
fered to  fall  back  into  the  ways  of 
trans^ession.    Such  help  we  should 


welcome  from  any  quarter ;  and  any 
assistance  furnislied  on  these  points 
will  not  interfere  with  our  freedom. 
(2.)  The  influence  which  God  exerts 
on  the  mind  is  in  the  way  of  help  or 
aid.  What  he  does  will  not  embar- 
rass or  hinder  us.  It  will  prevent 
no  effort  which  we  make  to  be  saved , 
it  will  throw  no  hindrance  or  ob- 
stacle in  the  way.  When  we  speak 
of  God's  working  *  in  us  to  will  and 
to  do,'  men  often  seem  to  suppose 
that  his  agency  will  hinder  us,  or 
throw  some  obstacle  in  our  way,  or 
exert  some  evil  influence  on  our 
minds,  or  make  it  more  difficult  for 
us  to  work  out  our  salvation  than  it 
would  be  without  his  agency.  But 
this  cannot  be.  We  may  be  sure 
that  all  the  influence  which  God 
exerts  over  our  minds,  will  be  to  aid 
us  in  the  work  of  salvation,  not  to 
embarrass  us ;  will  be  to  enable  us 
to  overcome  our  spiritual  enemies 
and  our  sins,  and  not  to  put  addi- 
tional weapons  into  their  hands  or 
to  confer  on  them  new  power.  Why 
should  men  ever  dread  the  influence 
of  God  on  their  hearts,  as  if  he 
would  hinder  their  efforts  for  their 
own  good?  (3.)  The  fact  that  God 
works  is  an  encouragement  for  us  to 
work.  When  a  man  is  about  to  set 
out  a  peach  or  an  apple  tree,  it  is  an 
encouragement  for  him  to  reffect 
that  the  agency  of  God  is  around 
him,  and  that  he  can  cause  the  tree 
to  produce  blossoms,  and  leaves,  and 
fruit.  When  he  is  about  to  plough 
and  sow  his  farm,  it  is  an  encourage- 
ment, not  a  hindrance,  to  reflect  that 
God  works,  and  that  he  can  quicken 
the  grain  that  is  sown,  and  produce 
an  abundant  harvest.  What  en- 
couragement of  a  higher  order  can 
man  askl  And  what  farmer  is 
afraid  of  the  agency  of  God  in  the 
case,  or  supposes  that  the  fact  that 
God  exerts  an  agency  is  a  reason 
why  lie  should  not  plough  and  plant 
his  field,  or  set  out  his  orchard? 
Poor  encouragement  would  a  man 


206 


PHILIPPIANS. 


[A.  D.  64. 


14  Do  all  things  without  mur- 
murings  «  and  disputings  ;  * 

15  That  ye  may  be  blameless 
and  '  harmless,  the  sons  "  of  God, 

a  1  Co.  10.  10.  b  Ro.  14.  1. 

»  or,  sincere.  c  Mat.  5.  45.     Ep.  5.  1. 

have  in  these  things  if  God  did  not 
exert  any  agency  in  the  world,  and 
could  not  be  expected  to  make  the 
tree  grow  or  to  cause  the  grain  to 
spring  up;  and  equally  poor  would 
be  all  the  encouragement  in  religion 
without  his  aid. 

14.  Do  all  things  without  mur- 
murings  and  disputings.  In  a  quiet, 
peaceful,  inoffensive  manner.  Let 
there  be  no  brawls,  strifes,  or  con- 
tentions. The  object  of  the  apostle 
here  is,  probably,  to  illustrate  the 
sentiment  which  he  had  expressed 
in  vs.  3 — 5,  where  he  had  inculcated 
the  general  duties  of  humbleness  of 
mind,  and  of  esteeming  others  better 
than  themselves.  In  order  that  that 
spirit  might  be  fully  manifested,  he 
now  enjoins  the  duty  of  doing  every 
thing  in  a  quiet  and  gentle  manner, 
and  of  avoiding  any  species  of  strife. 
See  Notes  on  Eph.  iv.  31,  32. 

15.  That  ye  may  he  blameless. 
That  you  may  give  no  occasion  for 
others  to  accuse  you  of  having  done 
wrong.  %  And  harmless.  Marg., 
sincere.  The  Greek  word  (d^fpato?) 
means  properly  that  which  is  un- 
mixed ;  and  then  pure,  sincere.  The 
idea  here  is,  that  they  should  be  art- 
less, simple,  without  guile.  Then 
they  would  injure  no  one.  The 
word  occurs  only  in  Matt.  x.  16. 
Phil.  ii.  15,  where  it  is  rendered 
harmless,  and  Rom.  xvi.  19,  where 
it  is  rendered  sincere.  See  Notes 
on  Matt.  X.  16,  and  Rom.  xvi.  19. 
^  The  sons  of  God.  The  children 
of  God ;  a  phrase  by  which  true 
Christians  were  denoted.  See  Notes, 
Matt.  V.  45.  Eph.  v.  1.  f  Without 
rebuke.  Without  blame;  without 
giving  occasion  for  any  one  to 
complain  of  you.      ^  In  the  midst 


without  rebiike,  in  the  midst  of 
a  crooked  '^  and  perverse  nation, 
among  whom  ^  ye  shine  as  lights  • 
in  the  world ; 

d  Be.  32.  5.  2  or,  sMne  ye. 

e  Mat.  5. 14, 16. 

of  a  crooked  and  perverse  nation. 
Among  those  of  perverted  senti- 
ments and  habits;  those  who  are 
disposed  to  complain  and  find  fault; 
those  who  will  take  every  occasion 
to  pervert  what  you  do  and  say,  and 
who  seek  every  opportunity  to  re- 
tai;^  the  cause  of  truth  and  righte- 
ousness. It  is  not  certainly  known 
to  whom  the  apostle  refers  here,  but 
it  seems  not  improbable  that  he  had 
particular  reference  to  the  Jews  who 
were  in  Philippi.  The  language 
here  used  was  employed  by  Moses 
(Deut.  xxxii.  5),  as  applicable  to  the 
Jewish  people,  and  it  is  accurately 
descriptive  of  the  character  of  the 
nation  in  the  time  of  Paul.  The 
Jews  were  among  the  most  bitter 
foes  of  the  gospel,  and  did  perhaps 
more  than  any  other  people  to  em- 
barrass the  cause  of  truth  and  pre- 
vent the  spread  of  the  true  religion. 
^  Among  whom  ye  shine.  Marg., 
'  or,  shine  ye."*  The  Greek  will  ad- 
mit of  either  construction,  and  ex- 
positors have  differed  as  to  the  cor- 
rect interpretation.  Rosenmijller, 
Doddridge,  and  others  regard  it  as 
imperative,  and  as  designed  to  en- 
force on  them  the  duty  of  letting 
their  light  shine.  Erasmus  says  it 
is  doubtful  whether  it  is  to  be  under- 
stood in  the  indicative  or  imperative. 
Grotius,  Koppe,  Bloomfield,  and 
others  regard  it  as  in  the  indicative, 
and  as  teaching  that  they  did  in 
fact  shine  as  lights  in  the  w^orld. 
The  sense  can  be  determined  only 
by  the  connection ;  and  in  regard  to 
it  different  readers  will  form  differ- 
ent opinions.  It  seems  to  me  that 
the  connection  seems  rather  to  re- 
quire the  sense  of  duty  or  obligation 
to  be  underslood.     The  apostle  is 


A.  D.  M.]  CHAPTER  II.  207 

16  Holding  forth  the  word  of    Hfe ;  that  I  may  rejoice  in  the  day 


enforcing  on  them  the  duty  of  being- 
blameless  and  harmless ;  of  holding 
fortli  the  word  of  life ;  and  it  is  in 
accordance  with  his  design  to  re- 
mind them  that  they  ought  to  be 
lights  to  those  around  them,  'f  As 
lights  in  the  world.  The  compari- 
son of  Christians  with  light,  often 
occurs  in  the  Scriptures.  See  Notes 
on  Matt.  V.  14.  16.  The  image  here 
is  not  improbably  taken  from  light- 
houses on  a  sea-coast.  The  image 
then  is,  that  as  those  light-houses 
are  placed  on  a  dangerous  coast  to 
apprize  vessels  of  their  peril,  and  to 
save  them  from  shipwreck,  so  the 
light  of  christian  piety  shines  on  a 
dark  world,  and  in  the  dangers  of  the 
oyage  which  we  are  making.  See 
the  Note  of  Burder,  in  Ros.  Alt.  u. 
neu.  Morgenland,  in  loc. 

16.  Holding  forth  the  word  of 
life.  That  is,  you  are  under  obliga- 
tion to  hold  forth  the  word  of  life. 
It  is  a  duty  incumbent  on  you  as 
Christians  to  do  it.  The  *  word  of 
life'  means  the  gospel,  called  the 
*  word  of  life'  because  it  is  the  mes- 
sage that  promises  life;  or  perhaps 
this  is  a  Hebraism,  denoting  the  liv- 
ing, or  life-giving  word.  The  gos- 
pel stands  thus  in  contrast  with  all 
human  systems  of  religion — for  they 
have  no  efficacy  to  save — and  to  the 
law  which  '  killeth.'  See  Notes  on 
John  vi.  63,  and  2  Cor.  iii.  6.  The 
duly  here  enjoined  is  that  of  making 
the  gospel  known  to  others,  and  of 
thus  keeping  up  the  knowledge  of  it 
in  the  world.  This  duty  rests  on 
Christians  (comp.  Matt.  v.  14.  16), 
and  they  cannot  escape  from  the  ob- 
ligation. They  are  bound  to  do  this, 
not  only  because  God  commands  it, 
but  (].)  because  they  are  called  into 
the  church  that  they  may  be  wit- 
nesses for  God.  Isa.  xliii.  10.  (2.) 
Because  they  are  kept  on  the  earth 
for  that  purpse.  If  it  were  not  for 
some  such  design,  they  would  be  re- 


moved to  heaven  at  once  on  their 
conversion.  (3.)  Because  there  are 
no  others  to  do  it.  The  gay  will  not 
warn  the  gay,  nor  the  proud  the 
proud,  nor  the  scoffer  the  scoffer. 
The  thoughtless  and  the  vain  will 
not  go  and  tell  others  that  there  is  a 
God  and  a  Saviour ;  nor  will  the  wick- 
ed warn  the  wicked,and  tell  them  that 
they  are  in  the  way  to  hell.  There 
are  none  who  will  do  this  but  Chris- 
tians; and,  if  they  neglect  it,  sin- 
ners will  go  unwarned  and  unalarm- 
ed  down  to  death.  This  duty  rests 
on  every  Christian.  The  exhorta- 
tion here  is  not  made  to  the  pastor,  or 
to  any  officer  of  the  church  particu- 
larly ;  but  to  the  mass  of  communi- 
cants. They  are  to  shine  as  lights 
in  the  world ;  they  are  to  hold  forth 
the  word  of  life.  There  is  not  one 
member  of  a  church  who  is  so  ob- 
scure as  to  be  exempt  from  the  obli- 
gation; and  there  is  not  one  who 
may  not  do  something  in  this  work. 
If  we  are  asked  how  this  may  be 
done,  we  may  reply,  (1.)  They  are 
to  do  it  by  example.  Every  one  is 
to  hold  forth  the  living  word  in  that 
way.  (2.)  By  efforts  to  send  the 
gospel  to  those  who  have  it  not. 
There  is  almost  no  one  who  cannot 
contribute  something,  though  it  may 
be  but  two  mites,  to  accomplish  this. 
(3.)  By  conversation.  There  is  no 
Christian  who  has  not  some  influence 
over  the  minds  and  hearts  of  others ; 
and  he  is  bound  to  use  that  influence 
in  holding  forth  the  word  of  life. 
(4.)  By  defending  the  divine  origin 
of  religion  when  attacked.  (5.)  By 
rebuking  sin,  and  thus  testifying  to 
the  value  of  holiness.  The  defence 
of  the  truth,  under  God,  and  the 
diffiision  of  a  knowledge  of  the  way 
of  salvation,  rests  on  those  who  are 
Christians.  Paganism  never  origi- 
nates a  system  which  it  would  not  be 
an  advantage  to  the  world  to  have 
destroyed  as  soon  as  it  is  conceived 


208 


PHILIPPIANS. 


[A.  D.  64 


of  Christ,  that  I  have  not  run  in 
vain, "  neither  laboured  in  vain. 

a  1  Co.  9.  26. 


Philosophy  has  never  yet  told  of  a 
way  by  which  a  sinner  may  be  saved. 
The  world  at  large  devises  no  plan 
for  the  salvation  of  the  soul.  The 
most  crude,  ill-digested,  and  perverse 
systems  of  belief  conceivable,  pre- 
vail in  the  community  called  ^the 
worW  Every  form  of  opinion  has 
an  advocate  there ;  every  monstrous 
vagary  that  the  human  mind  ever 
conceived,  finds  friends  and  defend- 
ers there.  The  human  mind  has  of 
itself  no  elastic  energy  to  bring  it 
from  the  ways  of  sin ;  it  has  no  re- 
cuperative power  to  lead  it  back  to 
God.  The  world  at  large  is  depend- 
ant on  the  church  for  any  just  views 
of  God,  and  of  the  way  of  salva- 
tion; and  every  Christian  is  to  do 
his  part  in  making  that  salvation 
known.  '^  That  I  may  rejoice.  This 
was  one  reason  which  the  apostle 
urged,  and  which  it  was  proper  to 
urge,  why  they  should  let  their  light 
shine.  He  had  been  the  instrument 
of  their  conversion,  he  had  founded 
their  church,  he  was  their  spiritual 
father,  and  had  shown  the  deepest 
interest  in  their  welfare;  and  he 
now  entreats  them,  as  a  means  of 
promoting  his  highest  joy,  to  be  faith- 
ful and  holy.  The  exemplary  piety 
and  holy  lives  of  the  members  of  a 
church  will  be  one  of  the  sources  of 
highest  joy  to  a  pastor  in  the  day  of 
judgment.  Comp.  3  John  4.  •[[  In 
the  day  of  Christ.  The  day  when 
Christ  shall  appear — the  day  of  judg- 
ment. It  is  called  th-e  day  of  Christ, 
because  he  will  be  the  glorious  ob- 
ject which  will  be  prominent  on  that 
day ;  it  will  be  the  day  in  which  he 
will  be  honoured  as  the  judge  of  all 
the  world.  IF  That  I  have  not  run 
in  vain.  That  is,  that  I  have  not 
hved  in  vain — life  being  compared 
with  a  race.  See  Notes  on  1  Cor. 
ix.  26.     IT  Neither  laboured  in  vain. 


17  Yea,  and  if  I  be  ^  offered 
upon  the  sacrifice  and  service  of 

1  poured  forth.  b  2  Ti.  4.  6. 


In  preaching  the  gospel.  Their  holy 
lives  would  be  the  fullest  proof  that 
he  was  a  faithful  preacher. 

17.  Yea,  and  if  I  be  offered. 
Marg.,  poured  forth.  The  mention 
of  his  labours  in  their  behalf,  in  the 
previous  verse,  seems  to  have  sug- 
gested to  him  the  sufferings  which 
he  was  likely  yet  to  endure  on  their 
account.  He  had  laboured  for  their 
salvation.  He  had  exposed  himself 
to  peril  that  they  and  others  might 
have  the  gospel.  On  their  account 
he  had  suffered  much ;  he  had  been 
made  a  prisoner  at  Rome ;  and  there 
was  a  possibihty,  if  not  a  probability, 
that  his  life  might  be  a  forfeit  for  his 
labours  in  their  behalf.  Yet  he  says 
that,  even  if  this  should  happen,  he 
would  not  regret  it,  but  it  would  be 
a  source  of  joy.  The  word  which  is 
here  used  —  orcivBoficu  —  properly 
means,  to  pour  out,  to  make  a  liba 
tion ;  and  is  commonly  used,  in  thf 
classic  writers,  in  connection  with 
sacrifijjes.  It  refers  to  a  drink-offer 
ing,  vvJiere  one  who  was  about  to 
offer  a  sacrifice,  or  to  present  a  drink- 
offering  to  the  gods,  before  he  tasted 
of  it  himself,  poured  out  a  part  of  it 
on  the  altar.  Passow.  It  is  used 
also  to  denote  the  fact  that,  when  an 
animal  was  about  to  be  slain  in  sa- 
crifice, wine  was  poured  on  it  as  a 
solemn  act  of  devoting  it  to  God. 
Comp.  Num.  xv.  5;  xxviii.  7.  14. 
In  like  manner,  Paul  may  have  re- 
garded himself  as  a  victim  prepared 
for  the  sacrifice.  In  the  New  Tes- 
tament it  is  found  only  in  this  place, 
and  in  2  Tim.  iv.  6,  where  it  is  ren- 
dered, 'I  am  ready  to  be  offered.' 
Comp,  Notes  on  that  place.  It  does 
not  here  mean  that  Paul  really  ex- 
pected to  be  a  sacrifice,  or  to  make 
an  expiation  for  sin  by  his  death, 
but  that  he  might  be  called  to  pour 
out  his  blood,  or  to  offer  up  his  life 


A.  D.  64.] 


CHAPTER  II. 


209 


your  faith,  I  joy,  and  rejoice  with 
you  all. 

as  if  he  were  a  sacrifice,  or  an  offer- 
ing to  God.  We  have  a  similar  use 
of  language,  when  we  say  that  a 
man  sacrifices  himself  for  his  friends 
or  his  country.  %  Upon  the  sacrifice. 
iTil  HYi  ^vata.  The  word  here  ren- 
dered sacr(^ce,  means  (1.)  the  act  of 
sacrificing;  (2.)  the  victim  that  is 
oftered ;  and  (3.)  any  oblation  or  of- 
fering. Robinson,  Lex.  Here  it 
must  be  used  in  the  latter  sense,  and 
is  connected  with  ^ faith* — '  the  sa- 
crifice of  your  faith.'  The  reference 
is  probably  to  the  faith,  i.  e.,  the  re- 
ligion of  the  Philippians,  regarded 
as  a  sacrifice  or  an  offering  to  God ; 
the  worship  which  they  rendered  to 
him.  The  idea  of  Paul  is,  that  if, 
in  order  to  render  that  offering  what 
it  should  be — to  make  it  as  complete 
and  acceptable  to  God  as  possible — 
it  were  necessary  for  him  to  die, 
pouring  out  his  blood,  and  strength, 
ind  life,  as  wine  was  poured  out  to 
prepare  a  sacrifice  for  the  altar  and 
make  it  complete,  he  would  not  re- 
fuse to  do  it,  but  would  rejoice  in  the 
opportunity.  He  seems  to  have  re- 
garded them  as  engaged  in  making 
an  offering  of  faith,  and  as  endea- 
vouring to  make  the  offering  com- 
plete and  acceptable ;  and  says  that 
if  his  death  were  necessary  to  make 
their  piety  of  the  highest  and  most 
acceptable  kind,  he  was  ready  to  die. 
^  And  service,  ^itovpyla — a  word 
taken  from  an  act  of  worship,  or  pub- 
lic service,  and  especially  the  minis- 
try of  those  engaged  in  offering  sa- 
crifices. Luke  i.  23.  Heb.  viii.  6. 
Here  it  means,  the  ministering  or 
service  which  the  Philippians  ren- 
dered to  God;  the  worship  which 
they  offered,  the  essential  element 
of  which  wa.8  faith.  Paul  was  will- 
ing to  endure  anything,  even  to  suf- 
fer death  in  their  cause,  if  it  would 
tend  to  make  their  'service'  more 
Dure,  spiritual,  and  acceptable  to 
18* 


18  For  the  same  cause  also  do 
ye  joy,  and  rejoice  with  me. 


God.  The  meaning  of  the  whole  is, 
(1.)  that  the  sufferings  and  dangers 
which  he  now  experienced  were  in 
their  cause,  and  on  their  behalf;  and 
(2.)  that  he  was  willing  to  lay  down 
his  life,  if  their  piety  would  be  pro- 
moted, and  their  worship  be  rendered 
more  pure  and  acceptable  to  God. 
^  I  joy.  That  is,  I  am  not  afraid  of 
death ;  and  if  my  dying  can  be  the 
means  of  promoting  your  piety,  it 
will  be  a  source  of  rejoicing.  Comp. 
Notes  on  ch.  i.  23.  ^  And  rejoice 
with  you  all.  My  joy  will  be  in- 
creased in  anything  that  promotes 
yours.  The  fruits  of  my  death  will 
reach  and  benefit  you,  and  it  will 
be  a  source  of  mutual  congratula- 
tion. 

18.  For  the  same  cause.  Because 
we  are  united,  and  what  affects  one 
of  us  should  affect  both.  ^  Do  ye 
joy  and  rejoice  with  me.  That  is, 
'  do  not  grieve  at  my  death.  Be  not 
overwhelmed  with  sorrow,  but  let 
your  hearts  be  filled  with  congratu- 
lation. It  will  be  a  privilege  and  a 
pleasure  thus  to  die.'  This  is  a  no- 
ble sentiment,  and  one  that  could 
have  been  uttered  only  by  a  heroic 
and  generous  mind — by  a  man  who 
did  not  dread  death,  and  who  felt 
that  it  was  honourable  thus  to  die. 
Doddridge  has  illustrated  the  senti- 
ment by  an  appropriate  reference  to 
a  fact  stated  by  Plutarch.  A  brave 
Athenian  returned  from  the  battle 
of  Marathon,  bleeding  with  wounds 
and  exhausted,  and  rushed  into  the 
presence  of  the  magistrates,  and  ut- 
tered only  these  two  words — ^^atp?T'£, 
xaipoiJLsv — ^rejoice,  we  rejoice,''  and 
immediately  expired.  So  Paul  felt 
that  there  was  occasion  for  him,  and 
for  all  whom  he  loved,  to  rejoice,  if 
he  was  permitted  to  die  in  the  cause 
of  others,  and  in  such  a  manner 
that  his  death  would  benefit  the 
world. 


210 


PHILIPPIANS. 


[A.  D.  64. 


19  '  But  I  trust  in  the  Lord 
Jesus  to  send  Timotheus  «  shortly 
unto  you,  that  I  also  maybe  of  good 
comfort,  when  I  know  your  state. 


a  1  Th.  3. 


19.  But  I  trust  in  the  Lord  Jesus. 
His  hope  was  that  the  Lord  Jesus 
would  so  order  affairs  as  to  permit 
this  —  an  expression  that  no  man 
could  use  who  did  not  regard  the 
Lord  Jesus  as  on  the  throne,  and  as 
more  than  human.  ^  To  send  Ti- 
motheus shortly  unto  you.  There 
was  a  special  reason  why  Paul  de- 
sired to  send  Timothy  to  them  rather 
than  another  person,  which  he  him- 
self states,  ver.  22.  "  Ye  know  the 
proof  of  him,  that  as  a  son  with  the 
father,  lie  hath  served  with  me  in 
the  gospel."  From  this  passage,  as 
well  as  from  ch.  i.  1,  where  Timo- 
thy is  joined  with  Paul  in  the  salu- 
tation, it  is  evident  that  he  had  been 
witli  the  apostle  at  Philippi.  But 
this  fact  is  nowhere  mentioned  in 
the  sixteenth  chapter  of  the  Acts  of 
the  Apostles,  which  contains  an  ac- 
count of  the  visit  of  Paul  to  that 
place.  The  narrative  in  the  Acts, 
however,  as  Dr.  Paley  has  remark- 
ed (Hor<B  PaulincB,  in  loc),  is  such 
as  to  render  this  altogether  probable, 
and  the  manner  in  which  the  fact  is 
adverted  to  here  is  such  as  would 
have  occurred  to  no  one  forging  an 
epistle  like  this,  and  shows  that  the 
Acts  of  the  Apostles  and  the  epistle 
are  independent  books,  and  are  not 
the  work  of  imposture.  In  the  Acts 
of  the  Apostles  it  is  said  that  when 
Paul  came  to  Derbe  and  Lystra  he 
found  a  certain  disciple  named  Tim- 
othy, whom  he  would  have  go  forth 
with  him.  Ch.  xvi.  1 — 3.  The  nar- 
rative then  proceeds  with  an  account 
of  the  progress  of  Paul  through  va- 
rious provinces  of  Asia  Minor,  till  it 
brings  him  to  Troas.  There  he  was 
warned  in  a  vision  to  go  over  into 
Macedonia.  In  pursuance  of  this  call, 
he  passed  over  the  ^gean  sea,  came 


20  For  I  have  no  man^  like- 
minded,  who  will  naturally  care 
for  your  state. 


»  or,  so  dear  unto  me. 


to  Samothracia,  and  thence  to  Nea- 
polis,  and  thence  to  Philippi.  No 
mention  is  made,  indeed,  of  Timothy 
as  being  with  Paul  at  Philippi,  but 
after  he  had  left  that  city,  and  had 
gone  to  Berea,  where  the  '  brethren 
sent  away  Paul,'  it  is  added,  "but 
Silas  and  Timotheus  abode  there 
still."  From  this  it  is  evident  that 
he  had  accompanied  them  in  their 
journey,  and  had  no  doubt  been  with 
them  at  Philippi.  For  the  argument 
which  Dr.  Paley  has  derived  from 
the  manner  in  which  this  subject  is 
mentioned  in  the  Acts,  and  in  this 
epistle,  in  favour  of  the  genuineness 
of  the  Scripture  account,  see  Ho- 
rse Paul,  on  the  epistle  to  the  Phi- 
lippians,  No.  iv.  IT  When  I  know 
your  state.  It  was  a  considerable 
time  since  Epaphroditus  had  left 
the  Philippians,  and  since,  therefore, 
Paul  had  been  informed  of  their  con- 
dition. 

20.  For  1  have  no  man  like-mind' 
ed.  Marg.  so  dear  unto  me.  The 
Greek  is,  lao^xov — similar  in  mind, 
or  like-minded.  The  meaning  is, 
that  there  was  no  one  with  him  who 
would  feel  so  deep  an  interest  in 
their  welfare.  •[[  Who  will  natu- 
rally care.  The  word  rendered  na- 
turally— yvyjGLco^ — means  sincerely , 
and  the  idea  is,  that  he  would  regard 
their  interests  with  a  sincere  tender- 
ness and  concern.  He  might  be  de- 
pended on  to  enter  heartily  into  their 
concerns.  This  arose  doubtless  from 
the  fact  that  he  had  been  with  them 
when  the  church  was  founded  there, 
and  that  he  felt  a  deeper  interest  in 
what  related  to  the  apostle  Paul 
than  any  other  man.  Paul  regarded 
Timothy  as  a  son,  and  his  sending 
him  on  such  an  occasion  would  evince 
the  feelings  of  a  father  who  should 


A.  D.  64.] 


CHAPTER  n. 


211 


21  For  all  seek  their  own,  « 
not  tlie  things  which  are  Jesus 
Christ's. 

22  But  ye  know  the  proof  of 


a  2  Ti.  3.  2. 


send  a  beloved  son  on  an  important 
message. 

21.  For  all  seek  their  own.  That 
is,  all  who  are  with  me.  Who  Paul 
had  with  him  at  this  time  is  not  fully- 
known,  but  he  doubtless  means  that 
this  remark  should  apply  to  the  mass 
of  Christians  and  christian  ministers 
then  in  Rome.  Perhaps  he  had  pro- 
posed to  some  of  theni  to  go  and  visit 
the  church  at  Philippi,  and  they  had 
declined  it  because  of  the  distance 
and  the  dangers  of  the  way.  When 
the  trial  of  Paul  came  on  before  the 
emperor,  all  who  were  with  him  in 
Rome  fled  from  him  (2  Tim.  iv.  16), 
and  it  is  possible  that  the  same  dis- 
regard of  his  wishes  and  his  welfare 
had  already  begun  to  manifest  itself 
among  the  Christians  who  were  at 
Rome,  so  that  he  was  constrained  to 
say  that,  as  a  general  thing,  they 
tiought  their  own  ease  and  comfort, 
and  were  unwilling  to  deny  them- 
selves in  order  to  promote  the  hap- 
piness of  those  who  lived  in  the  re- 
mote parts  of  the  world.  Let  us  not 
be  harsh  in  judging  them.  How 
many  professing  Christians  in  our 
cities  and  towns  are  there  now  who 
would  be  willing  to  leave  their  busi- 
ness and  their  comfortable  homes 
and  go  on  embassy  like  this  to  Phi- 
lippi] How  many  are  there  who 
would  not  seek  some  excuse,  and 
show  that  it  was  a  characteristic  that 
they  '  sought  their  own'  rather  than 
the  things  which  pertained  to  the 
kingdom  of  Jesus  Christ?  ^  Not 
the  things  which  are  Jesus  ChrisCs. 
Which  pertain  to  hs  cause  and  king- 
dom. They  are  not  willing  to  prac- 
tise self-denial  in  order  to  promote 
that  cause.  It  is  implied  here  (1.) 
llmt  it  is  the  duty  of  those  who  pro- 
fess religion  to  seek  the  tilings  which 


him,  that,  as  a  son  with  the  father, 
he  hath  served  with  me  in  the 
gospel. 

23  Him  therefore  I   hope   to 


pertain  to  the  kingdom  of  the  Re- 
deemer, or  to  make  that  the  great 
and  leading  object  of  their  lives. 
They  are  bound  to  be  willing  to  sa- 
crifice *  their  own'  £hings — to  deny 
themselves  of  ease,  and  to  be  always 
ready  to  expose  themselves  to  peril 
and  want  if  they  may  be  the  means 
of  advancing  his  cause.  (2.)  That 
frequently  this  is  not  done  by  those 
who  profess  religion.  It  was  the 
case  with  the  professed  Christians  at 
Rome,  and  it  is  often  the  case  in  the 
churches  now.  There  are  few  Chris- 
tians who  deny  themselves  much  to 
promote  the  kingdom  of  the  Re- 
deemer ;  few  who  are  Willing  to  lay 
aside  what  they  regard  as  ^  their 
own*  in  order  to  advance  his  cause. 
Men  live  for  their  own  ease;  for 
their  families;  for  the  prosecution 
of  their  own  business — as  if  a  Chris- 
tian could  have  anything  which  he 
has  a  right  to  pursue  independently 
of  the  kingdom  of  the  Redeemer, 
and  without  regard  to  his  will  and 
glory. 

22.  But  ye  know  the  proof  of 
him.  You  have  had  evidence  among 
yourselves  how  faithfully  Timothy 
devoted  himself  to  the  promotion  of 
the  gospel,  and  how  constantly  he 
served  with  me.  This  proves  that 
Timothy  was  with  Paul  when  he 
was  at  Philippi.  ^  As  a  son  with 
the  father.  Manifesting  the  same 
spirit  towards  me  which  a  son  does 
towards  a  father,  and  evincing  tlie 
same  interest  in  my  work.  He  did 
all  he  could  do  to  aid  me,  and  lighten 
my  labours  and  sufferings, 

23.  So  soon  as  I  shall  see  how  it 
will  go  with  me.  Paul  was  a  pri- 
soner at  Rome,  and  there  was  not  a 
little  uncertainty  whether  he  would 
be  condemned  or  acqu  itted .   He  was; 


212 


send  presently,  so  soon  as  I  shall 
see  how  it.  will  go  with  me. 

'24  But "  I  trust  in  the  Lord  that 
I  also  myself  shall  come  shortly. 
25  Yet  I  supposed  it  necessary 


PHILIPPIANS.  [A.  D.  64. 

to  send  to  you  Epaphroditus,  ^  my 
brother,  and  companion  in  labour, 
and  fellow-soldier, "  but  your  mes- 
senger, and  he  that  ministered  io 
my  wants. 


a  c.  ].  25. 


Jt  is  commonly  supposed,  in  fact  re- 
leased on  the  first  trial.  2  Tim.  iv. 
16.  He  now  fdt  that  he  would  soon 
be  able  to  send  Timothy  to  them  at 
any  rate.  If  he  was  condemned  and 
put  to  death,  he  would,  of  course, 
have  no  further  occasion  for  his  ser- 
vices, and  if  he  was  released  from 
his  present  troubles  and  dangers,  he 
could  spare  him  for  a  season  to  go 
and  visit  the  churches. 

24.  But  I  trust  in  the  Lord,  &.c. 
Note,  ch.  i.  25. 

25.  Yet  I  supposed  it  necessary 
to  send  to  you  Epaphroditus.  Epa- 
phroditus is  nowhere  else  mentioned 
but  in  this  epistle.  See  ch.  iv.  18. 
All  that  is  known  of  him,  therefore, 
is  what  is  mentioned  here.  He  was 
from  Philippi,  and  was  a  member  of 
the  church  there.  He  had  been  em- 
ployed by  the  Philippians  to  carry 
relief  to  Paul  when  he  was  in  Rome 
(ch.  iv.  18),  and  while  in  Rome  he 
was  taken  dangerously  sick.  News 
of  this  had  been  conveyed  to  Philippi, 
and  again  intelligence  had  been 
brought  to  him  that  they  had  heard 
of  his  sickness  and  that  they  were 
much  affected  by  it.  On  his  reco- 
very, Paul  thought  it  best  that  he 
should  return  at  once  to  Philippi, 
and  doubtless  sent  this  epistle  by 
him.  He  is  much  commended  by 
Paul  for  his  faithfulness  and  zeal. 
^  My  brother.  In  the  gospel;  or 
brother  Christian.  These  expres- 
sions of  affectionate  regard  must 
have  been  highly  gratifying  to  the 
Philippians.  ^  And  companion  in 
labour.  It  is  not  impossible  that  he 
may  have  laboured  with  Paul  in  the 
gospel,  at  Philippi;  but  more  proba- 
bly the  sense  is,  that  he  regarded 


>  c.  4. 18. 


c  Phi.  2. 


him  as  engaged  in  the  same  great 
work  that  he  was.  It  is  not  proba- 
ble that  he  assisted  Paul  much  in 
Rome,  as  he  appears  to  have  been 
sick  during  a  considerable  part  of 
the  time  he  was  there.  ^  And  feU 
low-soldier.  Christians  and  chris- 
tian ministers  are  compared  with 
soldiers  (Philem.  2.  2  Tim.  ii.  3,  4), 
because  of  the  nature  of  the  service 
in  which  they  are  engaged.  The 
christian  life  is  a  warfare ;  there  are 
many  foes  to  be  overcome ;  the  pe- 
riod which  they  are  to  serve  is  fixed 
by  the  Great  Captain  of  salvation, 
and  they  will  soon  be  permitted  to 
enjoy  the  triumphs  of  victory.  Paul 
regarded  himself  as  enlisted  to  make 
war  on  all  the  spiritual  enemies  of 
the  Redeemer,  and  he  esteemed 
Epaphroditus  as  one  who  had  shown 
that  he  was  worthy  to  be  engaged 
in  so  good  a  cause.  ^  But  your 
messenger.  Sent  to  convey  supplies 
to  Paul.  Ch.  iv.  18.  The  original 
is,  '  your  apostle'— -U|U.wi/  bh  artoato'kov 
— and  some  have  proposed  to  take 
this  literally,  meaning  that  he  was 
the  apostle  of  the  church  at  Philip- 
pi, or  that  he  was  their  bishop.  The 
advocates  for  Episcopacy  have  been 
the  rather  inclined  to  this,  because 
in  ch.  i.  1,  there  are  but  two  orders 
of  ministers  mentioned  —  'bishops 
and  deacons' — from  which  they  have 
supposed  that  Uhe  bishop'  might 
have  been  absent,  and  that  'the 
bishop'  w^as  probably  this  Epaphro- 
ditus. But  against  this  supposition 
the  objections  are  obvious.  (1.)  The 
word  aTioGTfoTM^  means  properly  one 
sent  forth,  a  messenger,  and  it  is 
uniformly  used  in  this  sense  unless 
there  is  something  in  the  connection 


A.  D.  64.] 


CHAPTER  11. 


213 


26  For  he  longed  after  you  all, 
and  was  full  of  heaviness,  because 
that  ye  had  heard  that  he  had  been 
sick. 

27  For  indeed  he  was  sick  nigh 
unto  death :  but  God  had  mercy 
on  him ;  and  not  on  him  only,  but 


to  limit  it  to  an  apostle,  technically 
BO  called.  (2.)  The  supposition  that 
it  here  means  a  messenger  meets 
all  the  circumstances  of  the  case, 
and  describes  exactly  what  Epaphro- 
ditus  did.  He  was  in  fact  sent  as 
a  messenger  to  Paul.  Ch.  iv.  18. 
(3.)  He  was  not  an  apostle  in  the 
proper  sense  of  the  term — the  apos- 
tles having  been  chosen  to  be  wit- 
nesses of  the  life,  the  teachings,  the 
death,  and  the  resurrection  of  the 
Saviour.  See  Acts  i.  22.  Comp. 
Notes,  1  Cor.  ix.  1.  (4.)  If  he  had 
been  an  apostle,  it  Is  altogether  im- 
probable that  he  would  have  been 
sent  on  an  errand  comparatively  so 
humble  as  that  of  carrying  supplies 
lo  Paul.  Was  there  no  one  else 
who  could  do  this  without  sending 
their  bishop  1  Would  a  diocese  be 
Jikoly  to  employ  a  'bishop'  for  such 
a  purpose  now  ^  ^  And  he  that 
ministered  to  my  wants.   Ch.  iv.  18. 

26.  For  he  longed  after  you  all. 
Ho  was  desirous  to  see  you  all,  and 
to  relieve  your  anxiety  in  regard  to 
Ins  safety. 

27.  For  indeed  he  was  sick  nigh 
unto  death.  Dr.  Paley  has  remarked 
{Hor.  Paul,  on  Phil.  No.  ii.)  that  the 
account  of  the  sickness  and  recovery 
of  Epaphroditus  is  such  as  to  lead  us 
to  suppose  that  he  was  not  restored 
by  miracle;  and  he  infers  that  the 
power  of  healing  the  sick  was  con- 
ferred on  the  apostles  only  occasion- 
alljr,  and  did  not  depend  at  all  on 
their  will,  since,  if  it  had,  there  is 
every  reason  to  suppose  that  Paul 
would  at  once  have  restored  him  to 
health.  This  account,  he  adds, 
f howB  also  that  this  epistle  is  not  the 


on  me  also,  lest  I  should  have  sor 
row  upon  sorrow. 

28  I  send  him  therefore  the 
more  carefully,  that,  when  ye  see 
him  again,  ye  may  rejoice,  and 
that  I  may  be  the  less  sorrov^rful. 

29  Receive  him  therefore  in 


work  of  an  unpostor.  Had  it  been, 
a  miracle  would  not  have  been 
spared.  Paul  would  not  have  been 
introduced  as  showing  such  anxiety 
about  a  friend  lying  at  the  point  of 
death,  and  as  being  unable  to  restore 
him.  It  would  have  been  said  that 
he  interposed  at  once,  and  raised 
him  up  to  health.  IF  But  God  had 
mercy  on  him.  By  restoring  him  to 
health,  evidently  not  by  miracle,  but 
by  the  use  of  ordinary  means.  IT  On 
me  also,  lest  I  should  have  sorrow 
upon  sorrow.  In  addition  to  all  the 
sorrows  of  imprisonment,  and  the 
prospect  of  a  trial,  and  the  want  of 
friends.  The  sources  of  his  sorrow, 
had  Epaphroditus  died,  would  have 
been  such  as  these :  (1.)  He  would 
have  lost  a  valued  friend,  and  one 
whom  he  esteemed  as  a  brother  and 
worthy  fellow-labourer.  (2.)  He 
would  have  felt  that  the  church  at 
Philippi  had  lost  a  valuable  member. 
(3.)  His  grief  might  have  been  ag- 
gravated from  the  consideration  that 
his  life  had  been  lost  in  endeavour- 
ing to  do  him  good.  He  would  have 
felt  that  he  was  the  occasion,  though 
innocent,  of  his  exposure  to  danger. 

28.  /  send  him  therefore  the  more 
carefully.  With  more  diligence,  or 
speed ;  1  was  the  more  ready  to  send 
him.  ^  That  I  may  be  the  less  sor- 
rowful. That  is,  on  account  of  my 
solicitude  for  you ;  that  I  may  know 
that  your  minds  are  at  ease,  and  that 
you  rejoice  in  his  being  among  you. 

29.  Receive  him  therefore  in  the 
Lord.  As  the  servant  of  the  Lord, 
or  as  now  restored  to  you  by  the 
Lord,  and  therefore  to  be  regarded 
as  a  fresh  glit  from  God.  Our  friends 


214 


PHILIPPIANS. 


[A.  D.  64. 


the  Lord  with  all  gladness ;  and 
'  hold  such  in  reputation : 

30  Because   for  the  work  of 

*  or,  honour  such.     1  Co.  16.  18. 


restored  to  us  after  a  long  absence, 
we  should  receive  as  the  gift  of  God, 
and  as  a  proof  of  his  mercy.  ^j^And 
hold  such  in  reputation.  Marg., 
honour  such.  This  is  a  high  com- 
mendation of  Epaphroditus,  and,  at 
the  same  time,  it  enjoins  an  import- 
ant duty  in  regard  to  the  proper 
treatment  of  those  who  sustain  such 
a  character.  It  is  a  christian  duty 
to  honour  those  who  ought  to  be  ho- 
noured, to  respect  the  virtuous  and 
the  pious,  and  especially  to  honour 
those  who  evince  fidelity  in  the  work 
of  the  Lord. 

30.  Because  for  the  work  of 
Christ.  That  is,  either  by  exposing 
himself  in  his  journey  to  see  the 
apostle  in  Rome,  or  by  his  labours 
there.  ^  Not  regarding  his  life. 
There  is  a  difference  in  the  MSS. 
here,  so  great  that  it  is  impossible 
now  to  determine  which  is  the  true 
reading,  though  the  sense  is  not  ma- 
terially affected.  The  common  read- 
ing of  the  Greek  text  is,  riapajSov 
TisvadiJLsvog ;  literally,  misconsulting, 
not  consulting  carefully,  not  taking 
pains.  The  other  reading  is,  ytopa- 
8o7^t}adfisvoi ',  exposing  oneself  to 
danger,  regardless  of  life.  See  the 
authorities  for  this  reading  in  Wet- 
stein.  Comp.  Bloom  field,  in  loc. 
This  reading  suits  the  connection, 
and  is  generally  regarded  as  the  cor- 
rect one.  IT  To  supply  your  lack  of 
service  toward  me.  Not  that  they 
had  been  indifferent  to  him,  or  inat- 
tentive to  his  wants,  for  he  does  not 
mean  to  blame  them ;  but  they  had 
not  had  an  opportunity  to  send  to  his 
relief  (see  ch.  iv.  10),  and  Epaph- 
roditus therefore  made  a  special 
journey  to  Rome  on  his  account. 
He  came  and  rendered  to  him  the 
service  which  they  could  not  do  in 
person ;  and  what  the  church  would 


Christ  he  was  nigh  unto  death, 
not  regarding  his  Hfe  "  to  supply 
your  lack  of  service  toward  me. 

a  1  Co.  16.  17. 


have  done  if  Paul  had  been  among 
them,  he  performed  in  their  name 
and  on  their  behalf. 

REMARKS. 

1.  Let  us  learn  to  esteem  others 
as  they  ought  to  be.  Ver.  3.  Every 
person  who  is  virtuous  and  pious  has 
some  claim  to  esteem.  He  has  a 
reputation  which  is  valuable  to  him 
and  to  the  church,  and  we  should  not 
withhold  respect  from  him.  It  is 
one  evidence,  also,  of  true  humility 
and  of  right  feeling,  when  we  esteem 
them  as  better  than  ourselves,  and 
when  we  ^.re  willing  to  see  them 
honoured,  and  are  willing  to  sacrifice 
our  own  ease  to  promote  their  wel- 
fare. It  is  one  of  the  instinctive 
promptings  of  true  humility  to  feel 
that  other  persons  are  better  than  we 
are. 

2.  We  should  not  be  disappointed 
or  mortified  if  others  think  little  of 
us — if  we  are  not  brought  into  pro- 
minent notice  among  men.  Ver.  3. 
We  profess  to  have  a  low  opinion 
of  ourselves,  if  we  are  Christians,  and 
we  ought  to  have ;  and  why  should 
we  be  chagrined  and  mortified  if 
others  have  the  same  opinion  of  us"? 
Why  should  we  not  be  willing  that 
they  should  accord  in  judgment  with 
us  in  regard  to  ourselves  ] 

3.  We  should  be  willing  to  occupy 
our  appropriate  place  in  the  church. 
Ver.  3.  That  is  true  humility ;  and 
why  should  any  one  be  unwilling  to 
be  esteemed  just  as  he  ought  to  be  ? 
Pride  makes  us  miserable,  and  is  the 
grand  thing  that  stands  in  the  way 
of  the  influence  of  the  gospel  on  our 
hearts.  No  one  can  become  a  Chris- 
tian who  is  not  willing  to  occupy  just 
the  place  which. he  ought  to  occupy; 
to  take  the  lowly  position  as  a  peni- 
tent which  he  ought  to  take ;  and  to 


A.  D.  64.]  CHAPTER  11. 


215 


have  God  regard  and  treat  him  just 
as  he  ought  to  be  treated.  The  first, 
second,  and  third  thing  in  religion  is 
humility;  and  no  one  ever  becomes 
a  Christian  who  is  not  willing  to 
take  the  lowly  condition  of  a  child. 

4.  We  should  feel  a  deep  interest 
m  the  welfare  of  others.  Ver.  4. 
Men  are  by  nature  selfish,  and  it  is 
the  design  of  religion  to  make  them 
benevolent.  They  seek  their  own 
interests  by  nature,  and  the  gospel 
would  teach  them  to  regard  the  wel- 
fare of  others.  If  we  are  truly  under 
the  influence  of  religion,  there  is  not 
a  member  of  the  church  in  whom  we 
should  not  feel  an  interest,  and 
whose  welfare  we  should  not  strive 
to  promote  as  far  as  we  have  oppor- 
tunity. And  we  may  have  opportu- 
nity every  day.  It  is  an  easy  matter 
to  do  good  to  others.  A  kind  word, 
or  even  a  kind  look,  does  good ;  and 
who  so  poor  that  he  cannot  render 
this  1  Every  day  that  we  live,  we 
come  in  contact  with  some  who  may 
be  benefited  by  our  example,  our 
advice,  or  our  alms ;  and  every  day, 
therefore,  may  be  closed  with  the 
feeling  that  we  have  not  lived  in 
vam. 

5.  Let  us  in  all  things  look  to  the 
••example  of  Christ.  Ver.  5.  He 
came  that  he  might  be  an  example ; 
and  he  was  exactly  such  an  example 
as  we  need.  We  may  be  always 
sure  that  we  are  right  when  we  fol- 
low his  example  and  possess  his  spi- 
rit. We  cannot  be  so  sure  that  we 
are  right  in  any  other  way.  He 
came  to  be  our  model  in  all  things, 
and  in  all  the  relations  of  life.  (1.) 
He  showed  us  what  the  law  of  God 
requires  of  us.  (2.)  He  showed  us 
what  we  should  aim  to  be,  and  what 
human  nature  would  be  if  it  were 
wholly  under  the  influence  of  reli- 
gion. (3.)  He  sliowed  us  what  true 
religion  is,  for  it  is  just  such  as  was 
>^een  in  his  life.  (4.)  He  showed  us 
liow  to  act  in  our  treatment  of  man- 
kind    (5.)  He  showed  us  how  to 


bear  the  ills  of  poverty,  an(J  want, 
and  pain,  and  temptation,  and  re- 
proach from  the  world.  We  should 
learn  to  manifest  the  same  spirit  in 
suffering  which  he  did,  for  then  we 
are  sure  we  are  right.  (6.)  And  he 
has  showed  us  how  to  die.  He  has 
exhibited  in  death  just  the  spirit 
which  we  should  when  we  die ;  for 
it  is  not  less  desirable  to  die  well 
than  to  live  well. 

6.  It  is  right  and  proper  to  wor 
ship  Christ.  Ver.  6.  He  was  in  the 
form  of  God,  and  equal  with  God; 
and,  being  such,  we  should  adoro 
him.  No  one  need  be  afraid  to  ren- 
der too  high  honouF  to  the  Saviour ; 
and  all  piety  may  be  measured  by 
the  respect  which  is  shown  to  him. 
Religion  advances  in  the  world  just 
in  proportion  as  men  are  disposed  to 
render  honour  to  the  Redeemer ;  it 
becomes  dim  and  dies  away  just  in 
proportion  as  that  honour  is  with- 
held. 

7.  Like  the  Redeemer,  we  suould 
be  willing  to  deny  ourselves  in  order 
that  we  may  promote  the  welfare  of 
others.  Vs.  6 — 8.  We  can  never, 
indeed,  equal  his  condescension.  We 
can  never  stoop  from  such  a  state  of 
dignity  and  honour  as  he  did ;  but,  in 
our  measure,  we  should  aim  to  imi- 
tate him.  If  we  have  comforts,  we 
should  be  willing  to  deny  ourselves 
of  them  to  promote  the  happiness  of 
others.  If  we  occupy  an  elevated 
rank  in  life,  we  should  be  willing  to 
stoop  to  one  more  humble.  If  we 
live  in  a  palace,  we  should  be  will- 
ing to  enter  the  most  lowly  cottage, 
if  we  can  render  its  inmates  happy. 

8.  Christ  was  obedient  unto  death. 
Ver.  8.  Let  us  be  obedient  also, 
doing  the  will  of  God  in  all  things. 
If  in  his  service  we  are  called  to 
pass  through  trials,  even  those  which 
will  terminate  in  death,  let  us  obey. 
He  has  a  right  to  command  us,  and 
we  have  the  example  of  the  Saviour 
to  sustain  us.  If  he  requires  us,  bj 
his  providence,  and  by  the  leadings 


i6 


PHILIPPIANS. 


[A.  D.  64. 


l/  his  Spirit,  to  forsake  our  country 
and  home ;  to  visit  climes  of  pesti- 
lential air,  or  to  traverse  wastes  of 
burning  sand,  to  make  his  name 
known ;  if  he  demands  that,  in  that 
service,  we  shall  die  far  away  from 
kindred  and  home,  and  that  our 
bones  shall  be  laid  on  the  banks  of 
the  Senegal  or  the  Granges, — still, 
let  us  remember  that  these  sufferings 
are  not  equal  to  those  of  the  Master. 
He  was  an  exile  from  heaven,  in  a 
world  of  suffering.  Our  exile  from 
our  own  land  is  not  like  that  from 
heaven;  nor  will  our  sufferings, 
though  in  regions  of  pestilence  and 
death,  be  like  his  sufterings  in  the 
garden  and  on  the  cross. 

9.  Let  us  rejoice  that  we  have  a 
Saviour  who  has  ascended  to  heaven, 
and  who  is  to  be  forever  honoured 
there.  Vs.  9 — 11.  He  is  to  suffer 
no  more.  He  has  endured  the  last 
pang ;  has  passed  through  a  state  of 
humiliation  and  woe  which  he  will 
never  repeat;  and  has  submitted  to 
insults  and  mockeries  to  which  it 
will  not  be  necessary  for  him  to  sub- 
mit again.  When  we  now  think  of 
the  Redeemer,  we  can  think  of  him 
as  always  happy  and  honoured. 
There  is  no  moment  by  day  or  by 
night  in  which  he  is  not  the  object 
of  adoration,  love,  and  praise — ^nor 
will  there  ever  be  such  a  moment  to 
all  eternity.  Our  best  friend  is  thus 
to  be  eternally  reverenced,  and  in 
heaven  he  will  receive  a  full  reward 
for  all  his  unparalleled  woes. 

10.  Let  us  diligently  endeavour 
to  work  out  our  salvation.  Vs.  12, 
13.  Nothing  else  so  much  demands 
our  unceasing  solicitude  as  this,  and 
in  nothing  else  have  we  so  much 
encouragement.  We  are  assured 
that  God  aids  us  in  this  work.  He 
throws  no  obstructions  in  our  path, 
but  all  that  God  does  in  the  matter 
of  salvation  is  in  the  way  of  help. 
He  does  not  work  in  us  evil  passions, 
or  ''mpure  desires,  or  unbelief; — his 
ag?i*w;y  is  to  enable  us  to  perform 


*his  good  pleasure,'  or  that  which 
will  please  him — that  is,  that  which 
is  holy.  The  farmer  is  encouraged 
to  plough  and  plant  his  fields  when 
God  works  around  him  by  sending 
the  warm  breezes  of  the  spring,  and 
by  refreshing  the  earth  with  gentle 
dews  and  rains.  And  so  we  may  be 
encouraged  to  seek  our  salvation 
when  God  works  in  our  hearts,  pro- 
ducing serious  thoughts,  and  a  feel- 
ing that  we  need  the  blessings  of 
salvation. 

11.  Christians  should  let  their 
light  shine.  Vs.  14 — 16.  God  has 
called  them  into  his  kingdom  that 
they  may  show  what  is  the  nature 
and  power  of  true  religion.  They 
are  to  illustrate  in  their  lives  the 
nature  of  that  gospel  which  he  has 
revealed,  and  to  show  its  value  in 
purifying  the  soul  and  in  sustaining 
it  in  the  time  of  trial.  The  world 
is  dependent  on  Christians  for  just 
views  of  religion,  and  every  day 
that  a  Christian  lives  he  is  doing 
something  to  honour  or  dishonour  the 
gospel.  Every  word  that  he  speaks, 
every  expression  of  the  eye,  every 
cloud  or  beam  of  sunshine  on  his 
brow,  will  have  some  effect  in  domg 
this.  He  cannot  live  wit  hout  making 
some  impression  upon  the  world 
around  him,  either  favourable  or  un- 
favourable to  the  cause  o^  his  Re- 
deemer. 

12.  We  should  be  ready  to  die,  if 
called  to  such  a  sacrifice  in  behalf 
of  the  church  of  Christ.  Ver.  17. 
We  should  rejoice  in  being  permit- 
ted to  suffer,  that  we  may  promote 
the  welfare  of  others,  and  be  the 
means  of  saving  those  for  whom 
Christ  died.  It  hna  been  an  honour 
to  be  a  martyr  in  the  cause  of  reli- 
gion, and  so  it  ev<  r  will  be  when 
God  calls  to  such  a  sacrifice  of  life. 
If  he  calls  us  tf)  it,  therefore,  we 
should  not  shrink  from  it,  nor  should 
we  shrink  from  any  sufferings  by 
which  we  may  honour  the  Saviour, 

1  and  rescue  souls  from  death. 


A.  D.  64.] 


CHAPTER  III. 


217 


13.  Let  us  learn,  from  the  inte- 
resting narrative  respecting  Epaphro- 
ditus  at  the  close  of  this  chapter,  to 
live  and  act  as  becomes  Christians  in 
every  situation  in  life.  Vs.  25 — 30. 
[t  was  much  to  have  the  praise  of 
an  apostle,  and  to  be  commended  for 
nis  christian  conduct,  as  this  stranger 
in  Rome  was.  He  went  there,  not 
to  view  the  wonders  of  the  impe- 
rial city,  and  not  to  run  the  rounds 
of  giddy  pleasure  there,  but  to  per- 
form an  important  duty  of  religion. 
While  there  be  became  sick — not 
by  indulgence  in  pleasures ;  not  as 
the  result  of  feasting  and  revelry, 
but  in  the  work  of  Christ.  In  a 
strange  city,  far  from  home,  amidst 
the  rich,  the  great,  the  gay;  in  a 
place  where  theatres  opened  their 
doors,  and  where  places  of  amuse- 
ment abounded,  he  led  a  life  which 
an  apostle  could  commend  as  pure. 
There  is  nothing  more  difficult  for  a 
Christian  than  to  maintain  an  irre- 
proachable walk  when  away  from 
the  usual  restraints  and  influences 
that  serve  to  keep  him  in  the  paths 
of  piety,  and  when  surrounded  with 
the  fiiscinations  and  allurements  of 
a  great  and  wicked  city.  There 
strangers,  extending  the  rites  of 
nospitality,  often  invite  the  guest  to 
places  of  amusement  which  the 
Christian  would  not  visit  were  he  at 
home.  There  the  desire  to  see  all 
that  is  to  be  seen,  and  to  hear  all 
that  is  to  be  heard,  attracts  him  to 
the  theatre,  the  opera,  and  the  gal- 
lery of  obscene  and  licentious  statu- 
ary and  painting.  There  the  plea 
readily  presents  itself  that  an  oppor- 
tunity of  witnessing  these  things 
may  never  occur  again ;  that  he  is 
unknown,  and  that  his  example, 
therefore,  can  do  no  liarm  ;  that  it  is 
desirable,  from  personal  observation, 
to  know  what  is  the  condition  of  the 
world;  or  that  perhaps  his  former 
views  in  these  matters  may  have 
been  precise  and  puritanical.  To 
such  considerations  he  yields;  but 
19 


yields  only  to  regret  it  in  future  life. 
Rarely  is  such  a  thing  done  without 
its  being  in  some  way  soon  known ; 
and  rarely,  very  rarely  does  a  Chris- 
tian minister  or  other  member  of  the 
church  travel  much  without  injury 
to  his  piety,  and  to  the  cause  of  re- 
ligion. A  christian  man  who  is 
under  a  necessity  of  visiting  Europe 
from  this  country,  should  feel  that 
he  has  special  need  of  the  prayers 
of  his  friends,  that  he  may  not  dis- 
honour his  religion  abroad  ;  he  who 
is  permitted  to  remain  at  home,  and 
to  cultivate  the  graces  of  piety  in 
his  own  family,  and  in  the  quiet 
scenes  where  he  has  been  accus- 
tomed to  move,  should  regard  it  as 
a  cause  of  special  thankfulness  to 
God. 

CHAPTER  III. 

ANALYSIS  OF  THE  CHAPTER. 

This  chapter  consists  in  the  main, 
of  exhortations  to  holy  living,  and 
to  an  effort  to  make  great  attain- 
ments in  the  divine  life.  It  is  full 
of  tenderness  and  affection,  and  is 
one  of  the  most  beautiful  appeals 
which  can  anywhere  be  found  to 
induce  Christians  to  devote  them- 
selves to  the  service  of  the  Re- 
deemer. The  appeal  is  drawn  in  a 
great  measure  from  the  apostle's 
statement  of  his  own  feelings,  and 
is  one  which  the  Philippians  could 
not  but  feel,  for  they  knew  him  well. 
In  the  course  of  the  chapter,  he  ad- 
verts to  the  following  points. 

He  exhorts  them  to  rejoice  in  the 
Lord.     Ver.  1. 

He  warns  them  against  the  Jew- 
isli  teachers  who  urged  the  necessity 
of  complying  with  the  Mosaic  law'S, 
and  who  appear  to  have  boasted  of 
their  being  Jews,  and  to  have  re- 
garded themselves  as  the  favourites 
of  God  on  that  account.  Vs.  2,  3. 

To  meet  what  they  had  said,  and 
to  show  how  little  all  that  on  which 
they  relied  was  to  be  valued,  Paul 


218 


PHILIPPIANS. 


[A.  D.  64. 


CHAPTER  III. 

FINALLY,  my  brethren,  re- 
joice **  in  the  Lord.    To  write 

a  1  Th.  5. 16. 

says  that  he  had  had  advantages  of 
birth  and  education  which  surpassed 
them  all,  and  that  all  the  claim  to 
the  favour  of  God,  and  all  the  hope 
of  salvation  which  could  be  derived 
from  birth,  education,  and  a  life  of 
zeal  and  conformity  to  the  law,  had 
been  his.     Vs.  4—5. 

Yet  he  says,  he  had  renounced  all 
this,  and  now  regarded  it  as  utterly 
worthless  in  the  matter  of  salvation. 
He  had  cheerfully  suffered  the  loss 
of  all  things,  and  was  willmg  still 
to  do  it,  if  he  might  obtain  salvation 
through  the  Redeemer.  Christ  was 
more  to  him  than  all  the  advantages 
of  birth,  and  rank,  and  blood ;  and 
all  other  grounds  of  dependence  for 
salvation,  compared  with  reliance  on 
him,  were  worthless.     Vs.  7 — 11. 

The  object  which  he  had  sought 
in  doing  this,  he  says,  he  had  not 
yet  fully  attained.  He  had  seen 
enough  to  know  its  inestimable 
value,  and  he  now  pressed  onward 
that  he  might  secure  all  that  he  de- 
sired. The  mark  was  before  him, 
and  he  pressed  on  to  secure  the 
prize.     Vs.  12 — 14. 

He  exhorts  them  to  aim  at  the 
same  thing,  and  to  endeavour  to  se- 
cure the  same  object,  assuring  them 
that  God  was  ready  to  disclose  to 
them  all  that  they  desired  to  know, 
and  to  grant  all  that  they  wished  to 
obtain.     Vs.  15,  16. 

This  whole  exhortation  he  enforces 
in  the  end  of  the  chapter  (vs.  17 — 
21)  by  two  considerations.  One  was, 
that  there  were  not  a  few  who  had 
been  deceived  and  who  had  no  true 
religion — whom  he  had  often  warn- 
ed with  tears,  vs.  18,  19;  the  other 
was,  that  the  home,  the  citizenship 
of  the  true  Christian,  was  in  hea- 
ven, and  they  who  were  Christians 


the  same '  things  to  you,  to  me  in- 
deed is  not  grievous,  but  for  you 
it  is  safe. 


2  Pe.  1.  12-15. 


ought  to  live  as  those  who  expected 
soon  to  be  there.  The  Saviour  would 
soon  return  to  take  them  to  glory. 
He  would  change  their  vile  body, 
and  make  them  like  himself,  and 
they  should  therefore  live  as  became 
those  who  had  a  hope  so  blessed  and 
transforming. 

1.  Finally,  my  brethren,  rejoice 
in  the  Lord.  That  is,  in  the  Lord 
Jesus.  See  ver.  3.  Comp.  Notes 
on  Acts  i.  24,  and  1  Thess.  v.  16. 
The  idea  here  is,  that  it  is  the  duty 
of  Christians  to  rejoice  in  the  Lord 
Jesus  Christ.  This  duty  implies  the 
following  things.  (1.)  They  should 
rejoice  that  they  have  such  a  Sa- 
viour. Men  everywhere  have  felt 
the  need  of  a  Saviour,  and  to  ns  it 
should  be  a  subject  of  unfeigned  joy 
that  one  has  been  provided  for  us. 
When  we  think  of  our  suis,  we  may 
now  rejoice  that  there  is  one  who 
can  deliver  us  from  them ;  when  we 
think  of  the  worth  of  the  soul,  we 
may  rejoice  that  there  is  one  who 
can  save  it  from  death ;  when  we 
think  of  our  danger,  we  can  rejoice 
that  there  is  one  who  can  rescue  us 
from  all  peril,  and  bring  us  to  a 
world  where  we  shall  be  forever 
safe.  (2.)  We  may  rejoice  that  we 
have  such  a  Saviour.  He  is  just 
such  as  we  need.  He  accomplishes 
just  what  we  want  a  Saviour  to  do. 
We  need  one  to  make  known  to  us 
a  way  of  pardon,  and  he  does  it. 
We  need  one  to  make  an  atonement 
for  sin,  and  he  does  it.  We  need 
one  to  give  us  peace  from  a  troubled 
conscience,  and  he  does  it.  We 
need  one  to  support  us  in  trials  and 
bereavements,  and  he  does  it.  We 
need  one  who  can  comfort  us  on  the 
bed  of  death,  and  guide  us  through 


A.  D.  64.]  CHAPTER  UI. 

2  Beware  of  dogs, "  beware  of 

o  Is.  56. 10-11.    Re.  22. 15. 


219 


the  dark  valley,  and  the  Lord  Jesus 
is  just  what  we  want.  When  we 
look  at  his  character,  it  is  just  such 
as  it  should  be  to  win  our  hearts, 
and  to  make  us  love  him ;  and  when 
we  look  at  what  he  has  done,  we 
see  that  he  has  accomplished  all  that 
we  can  desire,  and  why  should  we 
not  rejoice?  (3.)  We  may  and 
should  rejoice  in  him.  The  princi- 
pal joy  of  the  true  Christian  should 
be  in  the  Lord.  He  should  find  his 
happiness  not  in  riches,  or  gayety,  or 
vanity,  or  ambition,  or  books,  or  in 
the  world  in  any  form,  but  in  com- 
munion with  the  Lord  Jesus,  and  in 
the  hope  of  eternal  life  through  him. 
In  his  friendship,  and  in  his  service, 
should  be  the  highest  of  our  joys,  and 
in  these  we  may  always  be  happy. 
It  is  the  privilege^  therefore,  of  a 
Christian  to  rejoice.  He  has  more 
sources  of  joy  than  any  other  man 
— sources  which  do  not  fail  when 
all  others  fail.  Religion  is  not  sad- 
ness or  melancholy,  it  is  joy;  and 
the  Christian  should  never  leave  the 
impression  on  others  that  his  religion 
makes  him  either  gloomy  or  morose. 
A  cheerful  countenance,  an  eye  of 
benignity,  a  conversation  pleasant 
and  kind,  should  always  evince  the 
joy  of  his  heart,  and  in  all  his  in- 
tercourse with  the  world  around  him 
he  should  show  that  his  heart  is  full 
of  joy.  If  To  lorite  the  same  things. 
That  is,  to  repeat  the  same  truths 
and  admonitions.  Perhaps  he  refers 
in  this  to  the  exhortations  which  he 
had  given  them  when  he  was  with 
them,  on  the  same  topics  on  which 
he  is  now  writing  to  them.  He 
says,  that  for  him  to  record  these  ex- 
hortations, and  transmit  them  by  a 
letter,  might  be  the  means  of  per- 
manent welfare  to  them,  and  would 
not  be  burdensome  or  oppressive  to 
him.     It  was  not  absolutely  neces- 


*  evil  workers,  beware  of  the « con- 
cision. 

A  Ps.  119. 115.  cGa.  5.  1-3. 


sary  for  them,  but  still  it  would  be 
conducive  to  their  order  and  comfort 
as  a  church.  We  may  suppose  that 
this  chapter  is  a  summary  of  what 
he  had  often  inculcated  when  he  was 
with  them.  ^  To  me  indeed  is  not 
grievous.  It  is  not  burdensome  oi 
oppressive  to  me  to  repeat  these  ex- 
hortations in  this  manner.  They 
might  suppose  that  in  the  multitude 
of  cares  which  he  had,  and  in  his 
trials  in  Rome,  it  might  be  too  great 
a  burden  for  him  to  bestow  so  much 
attention  on  their  interests.  ^  But 
for  you  it  is  safe.  It  will  contri- 
bute to  your  security  as  Christians, 
to  have  these  sentiments  and  admo- 
nitions on  record.  They  were  ex- 
posed to  dangers  which  made  them 
proper.  What  those  dangers  were, 
the  apostle  specifies  in  the  following 
verses. 

2.  Beware  of  dogs.  Dogs  in  the 
east  are  mostly  without  masters; 
they  wander  at  large  in  the  streets 
and  fields,  and  feed  upon  ofials,  and 
even  upon  corpses.  Comp.  1  Kings 
xiv.  11;  xvi.  4;  xxi.  19.  They  are 
held  as  unclean,  and  to  call  one  a 
dog  is  a  much  stronger  expression 
of  contempt  there  than  with  us.  1 
Sam.  xvii.  43.  2  Kings  viii.  13. 
The  Jews  called  the  heathen  dogs, 
and  the  Mohammedans  call  Jews 
and  Christians  by  the  same  name. 
The  term  dog  also  is  used  to  denote 
a  person  tliat  is  shameless,  impu- 
dent, malignant,  snarling,  dissatis- 
fied, and  contentious,  and  is  evident- 
ly so  employed  here.  It  is  possible 
that  the  language  used  here  may 
have  been  derived  from  some  custom 
of  affixing  a  caution,  on  a  house  that 
was  guarded  by  a  dog,  to  persons  ap- 
proaching it.  Lenfant  remarks  that 
at  Rome  it  was  common  for  a  dog 
to  lie  chained  before  the  door  of  a 
house,  and  that  a  notice  was  placed 


220 


PHILIPPIANS. 


[A.  1).  64. 


3  fc'or  we  "  are  the  circumci- 

a  Ro.  2.  28,  29. 

in  sight,  '  Beware  of  the  dog.'  The 
same  notice  I  have  seen  in  this  city 
affixed  to  the  kennel  of  dogs  in  front 
of  a  bank,  that  were  appointed  to 
guard  it.  The  reference  here  is, 
doubtless,  to  Judaizing  teachers,  and 
the  idea  is,  that  they  were  conten- 
tious, troublesome,  dissatisfied,  and 
would  produce  disturbance.  The 
strong  language  which  the  apostle 
uses  here,  shows  the  sense  which  he 
had  of  the  danger  arising  from  their 
influence.  It  may  be  observed,  how- 
ever, that  the  term  dogs  is  used  in 
ancient  writings  with  great  frequen- 
cy, and  even  by  the  most  grave 
speakers.  It  is  employed  by  the 
most  dignified  characters  in  the  Iliad 
{BloomJield)y  and  the  name  was 
given  to  a  whole  class  of  Greek  phi- 
losophers—  the  Cynics.  It  is  used 
in  one  instance  by  the  Saviour.  Matt, 
vii.  6.  By  the  use  of  the  term  here, 
there  can  be  no  doubt  that  the  apos- 
tle meant  to  express  strong  disappro- 
bation of  the  character  and  course 
of  the  persons  referred  to,  and  to 
warn  the  Philippians  in  the  most  so- 
lemn manner  against  them.  ^Be- 
ware of  evil  v)orkers.  Referring, 
doubtless,  to  the  same  persons  that 
he  had  characterized  as  dogs.  The 
reference  is  to  Jewish  teachers, 
whose  doctrines  and  influence  he  re- 
garded only  as  evil.  We  do  not 
know  what  was  the  nature  of  their 
^.caching,  but  we  may  presume  that 
it  consisted  much  in  urging  the  obli- 
gations of  the  Jewish  rites  and  cere- 
monies ;  in  speaking  of  the  advan- 
tage of  having  been  born  Jews ;  and 
in  urging  a  compliance  with  the  law 
in  order  to  justification  before  God. 
In  this  way  their  teachings  tended 
to  set  aside  the  great  doctrine  of  sal- 
vation by  the  merits  of  the  Redeem- 
er. IF  Beware  of  the  concision.  Re- 
ferring, doubtless,  also  to  the  Jewish 
teachers.     The  word  rendered  con- 


sion,  which  worship  Grod  in  the 
spirit,  and  rejoice  in  Christ  Jesus, 


cision — xatato^nYi — means  properly 
a  cutting  off^  a  mutilation.  It  is 
used  here  contemptuously  for  the 
Jewish  circumcision  in  contrast  with 
the  true  circumcision.  Robinsouj 
Lex.  It  is  not  to  be  understood  that 
Paul  meant  to  throw  contempt  on. 
circumcision  as  enjoined  by  God,  and 
as  practised  by  the  pious  Jews  of 
other  times  (comp.  Acts  xvi.  3),  but 
only  as  it  was  held  by  the  false  Ju- 
daizing teachers.  As  they  held  it, 
it  was  not  the  true  circumcision. 
They  made  salvation  to  depend  on 
it,  instead  of  its  being  only  a  sign 
of  the  covenant  with  God.  Such  a 
doctrine,  as  they  held  it,  was  a  mere 
cutting  off  of  the  fleshy  without  un- 
derstanding anything  of  the  true 
nature  of  the  rite,  and  hence  the  un- 
usual term  by  which  he  designates 
it.  Perhaps,  also,  there  may  be  in- 
cluded the  idea  that  a  doctrine  so 
held  would  be  in  facta  cutting  off* of 
the  soul;  that  is,  that  it  tended  to 
destruction.  Their  cuttmg  and 
mangling  the  flesh  might  be  regard- 
ed as  an  emblem  of  the  manner  in 
which  their  doctrine  would  cut  and 
mangle  the  church.  Doddridge. 
The  meaning  of  the  whole  is,  that 
they  did  not  understand  the  true  na- 
ture of  the  doctrine  of  circumcision, 
but  that  with  them  it  was  a  mere 
cutting  of  the  flesh,  and  tended  to 
destroy  the  church. 

3.  For  we  are  the  circumcision. 
We  who  are  Christians.  We  have 
and  hold  the  true  doctrine  of  circum- 
cision. We  have  that  which  was 
intended  to  be  secured  by  this  rite — 
for  we  are  led  to  renounce  the  flesh, 
and  to  worship  God  in  the  spirit. 
The  apostle  in  this  verse  teaches 
that  the  ordinance  of  circumcision 
was  not  designed  to  be  a  mere  out- 
ward ceremony,  but  was  intended  to 
be  emblematic  of  the  renunciation 
of  the  flesh  with  its  corrupt  propen- 


A.  D.  64.]  CHAPTER  HI. 

and  have  no  confidence   in  the 
flesh: 

4  Though  I  might  also  have 
confidence  in  the  flesh.     If  any 


221 


sities,  and  to  lead  to  the  pure  and 
spiritual  worship  of  God.  In  this, 
he  has  undoubtedly  stated  its  true 
design.  They  who  now  urged  it  as 
necessary  to  salvation,  and  who  made 
salvation  depend  on  its  mere  out- 
ward observance,  had  lost  sight  of 
this  object  of  the  rite.  But  this,  the 
real  design  of  circumcision,  was  at- 
tained by  those  who  had  been  led 
to  renounce  the  flesh,  and  who  had 
devoted  themselves  to  the  worship 
of  God.  See  Notes  on  Rom.  ii.  28, 
29.  ^  Which  worship  God  in  the 
spirit.  See  Notes  on  John  iv.  24. 
Comp.  Gen.  xvii.  10 — 14.  ^  And 
rejoice  in  Christ  Jesus.  See  ver.  1. 
That  is,  we  have,  through  him,  re- 
nounced the  flesh ;  we  have  become 
the  true  worshippers  of  God,  and 
have  thus  attained  what  was  origin- 
ally contemplated  by  circumcision, 
and  by  all  the  other  rites  of  religion. 
^  And  have  no  confidence  in  the 
flesh.  In  our  own  corrupt  nature ; 
or  in  any  ordinances  that  relate 
merely  to  the  flesh.  We  do  not  de- 
pend on  circumcision  for  salvation, 
or  on  any  external  rites  and  forms 
whatever  —  on  any  advantage  of 
rank,  or  blood.  The  word  '•flesh' 
here  seems  to  refer  to  every  advan- 
tage which  any  may  have  of  birth  ; 
to  any  external  conformity  to  the 
law,  and  to  everything  which  unaid- 
ed human  nature  can  do  to  effect 
salvation.  On  none  of  these  things 
can  we  put  reliance  for  salvation; 
none  of  them  will  constitute  a  ground 
of  hope. 

4.  Though  I  might  also  have  con- 
fidence  in  the  flesh.  That  is,  though 
I  had  uncommon  advantages  of  this 
kind;  and  if  any  one  could  have 
trusted  in  them,  1  could  have  done 
it.  The  object  of  the  apostle  is  to 
fehow  that  he  did  not  despise  those 
19* 


other  man  thinketh  that  he  hath 
whereof  he  might  trust  in  the 
flesh,  I  more : 

5  Circumcised  the  eighth  day, 


things  because  lie  did  not  possess 
them,  but  because  he  now  saw  that 
they  were  of  no  value  in  the  great 
matter  of  salvation.  Once  he  had 
confided  in  them,  and  if  any  one 
could  find  any  ground  of  reliance  or 
them,  he  could  have  found  more  than 
any  of  them.  But  he  had  seeli  that 
all  these  things  were  valueless  in 
regard  to  the  salvation  of  the  soul. 
We  may  remark  here,  that  Chris- 
tians do  not  despise  or  disregard  ad- 
vantages of  birth,  or  amiableness  of 
manners,  or  external  morality,  be- 
cause they  do  not  possess  them — but 
because  they  regard  them  as  insufii- 
cient  to  secure  their  salvation.  They 
who  have  been  most  amiable  and 
moral  before  their  conversion  will 
speak  in  the  most  decided  manner 
of  the  insufficiency  of  these  things 
for  salvation,  and  of  the  danger  of 
relying  on  them.  They  have  once 
tried  it,  and  they  now  see  that  theii 
feet  were  standing  on  a  slippery  rock. 
The  Greek  here  is,  literally,  'al- 
though I  [was]  having  confidence  in 
the  flesh.'  The  meaning  is,  that  he 
had  every  ground  of  confidence  in 
the  flesh  which  any  one  could  have, 
and  that  if  there  was  any  advantage 
for  salvation  to  be  derived  from  birSi, 
and  blood,  and  external  conformity 
to  the  law,  he  possessed  it.  He  had 
more  to  rely  on  than  most  other  men 
had ;  nay,  he  could  liave  boasted  of 
advantages  of  this  sort  which  could 
not  be  found  united  in  any  other  in- 
dividual. What  those  advantages 
were,  he  proceeds  to  specify. 

5.  Circumcised  the  eighth  aay. 
That  is,  he  was  circumcised  in  exact 
compliance  with  the  law.  If  there 
was  any  ground  of  confidence  fi-om 
such  compliance  with  the  law,  he 
had  it.  The  law  required  that  cir- 
cumcision .should  be  perfonned  on 


222 


PHILIPPIANS. 


[A.  D.  64 


of  the  stock  of  Israel,  of  the  tribe 
of  Benjamin,  an  Hebrew  of  the 


the  eighth  day  (Gen.  xvii.  12.  Lev. 
xii.  3.  Luke  i.  59) ;  but  it  is  proba- 
ble that,  in  some  cases,  this  was  de- 
layed on  account  of  sickness,  or  from 
some  other  cause ;  and,  in  the  case 
of  proselytes,  it  was  not  performed 
until  adult  age.  See  Acts  xvi.  3. 
But  Paul  says  that,  in  his  case,  the 
law  had  been  literally  complied 
with ;  and,  consequently,  all  the  ad- 
vantage which  could  be  derived  from 
such  a  compliance,  was  his.  %  Of 
the  slock  of  Israel.  Descended  from 
the  patriarch  Israel,  or  Jacob ;  and, 
therefore,  able  to  trace  his  genealogy 
back  as  far  as  any  Jew  could.  He 
was  not  a  proselyte  himself  from 
among  the  heathen,  nor  were  any  of 
his  ancestors  proselytes.  He  had  all 
the  advantages  which  could  be  de- 
rived from  a  regular  descent  from 
the  venerable  founders  of  the  Jewish 
nation.  He  was  thus  distinguished 
from  the  Edomites  and  others  who 
practised  circumcision;  from  the 
Samaritans,  who  were  made  up  of  a 
mixture  of  people ;  and  from  many, 
even  among  the  Jews,  whose  ances- 
tors had  been  once  heathen,  and  who 
had  become  proselytes.  ^  Of  the 
tribe  of  Benjamin.  Benjamin  was 
one  of  the  two  tribes  which  remained 
when  the  ten  tribes  revolted  under 
Jeroboam,  and,  with  the  tribe  of  Ju- 
dah,  it  ever  afterwards  maintained 
its  allegiance  to  God.  The  idea  of 
Paul  is,  that  he  was  not  one  of  the 
revolted  tribes,  but  that  he  had  as 
high  a  claim  to  the  honour  of  being 
a  Jew  as  any  one  could  boast.  The 
tribe  of  Benjamin,  also,  was  located 
near  the  temple,  and  indeed  it  has 
been  said  that  the  temple  was  on  the 
dividing  line  between  that  tribe  and 
the  tribe  of  Judah;  and  it  might 
have  been  jupposed  that  there  was 
Bome  advantage  in  securing  salvation 
from  having  been  born  and  reared 


Hebrews  ;  as  touching  the  law,  a 
Pharisee ;  ** 

a  Ac.  23.  6. 


so  near  where  the  holy  rites  of  reli- 
gion were  celebrated.  If  there  were 
any  such  derived  from  the  proximity 
of  the  tribe  to  the  temple,  he  could 
claim  it;  for,  though  his  birth  was 
in  another  place,  yet  he  was  a  mem- 
ber of  the  tribe.  IF  An  Hebrew  of 
the  Hebrews.  This  is  the  Hebrew 
mode  of  expressing  the  superlative 
degree ;  and  the  idea  is,  that  Paul 
enjoyed  every  advantage  which 
could  possibly  be  derived  from  the 
fact  of  being  a  Hebrew.  He  had  a 
lineal  descent  from  the  very  ances- 
tor of  the  nation ;  he  belonged  to  a 
tribe  that  was  as  honourable  as  any 
other,  and  that  had  its  location  near 
the  very  centre  of  religious  influence ; 
and  he  was  an  Hebrew  by  both  his 
parents,  with  no  admixture  of  Gen- 
tile blood.  On  this  fact — ^that  no 
one  of  his  ancestors  had  been  a  pro- 
selyte, or  of  Gentile  extraction — a 
Jew  would  pride  himself  much ;  and 
Paul  says  that  he  was  entitled  to  all 
the  advantage  which  could  be  de- 
rived from  it.  %  As  touching  the 
law,  a  Pharisee.  In  my  views  of  the 
law,  and  in  my  manner  of  observing 
it,  I  was  of  the  straitest  sect — a 
Pharisee.  See  Notes  on  Acts  xxvi.  5. 
The  Pharisees  were  distinguished 
among  the  Jewish  sects  for  their 
rigid  adherence  to  the  letter  of  the 
law,  and  had  endeavoured  to  guard 
it  from  the  possibility  of  violation  by 
throwing  around  it  a  vast  body  of 
traditions,  which  they  considered  to 
be  equally  binding  with  the  written 
law.  See  Notes  on  Matt.  iii.  7.  The 
Sadducees  were  much  less  strict; 
and  Paul  here  says  that  whatever 
advantage  could  be  derived  from  the 
most  rigid  adherence  to  the  letter  of 
the  law,  was  his. 

6.  Concerning  zeal,  persecuting 
the  church.  Showing  the  greatness 
of  my  zeal  for  the  religion  which  T 


A.  D.  64. J 


CHAPTER  m. 


223 


6  Concerning  zeal, "persecuting 
the  church;  touching  the  right- 
eousness which  is  in  the  law, 
blameless.  * 

o  Ac.  22.3,4.    Ga.  1.13,  14.       6Lu.l.6. 


believed  to  be  true,  by  persecuting 
those  whom  I  considered  to  be  in 
dangerous  error.  Zeal  was  supposed 
to  be,  as  it  is,  an  important  part  of 
religion.  See  2  Kings  x.  16.  Ps. 
Ixix.  9;  cxix.  139.  Isa.  lix.  17.  Rom. 
X.  2.  Paul  says  that  he  had  shown 
the  highest  degree  of  zeal  that  was 
possible.  He  had  gone  so  far  in  his 
attachment  for  the  religion  of  his 
fathers,  as  to  pursue  with  purposes 
of  death  those  who  had  departed 
from  it,  and  who  had  -embraced  a 
different  form  of  belief.  If  any, 
therefore,  could  hope  for  salvation 
on  the  ground  of  extraordinary 
devotedness  to  religion,  he  said 
that  he  could.  ^  Touching  the 
righteousness  which  is  in  the  law^ 
blameless.  So  far  as  the  righteous- 
ness which  can  be  obtained  by  obey- 
ing the  law  is  concerned.  It  is  not 
needful  to  suppose  here  that  he  re- 
fers merely  to  the  ceremonial  law ; 
but  the  meaning  is,  that  he  did  all 
that  could  be  done  to  obtain  salva- 
tion by  the  mere  observance  of  law. 
It  was  supposed  by  the  Jews,  and 
especially  by  the  Pharisees,  to  which 
sect  he  belonged,  that  it  was  possi- 
ble to  be  saved  in  that  way;  and 
Paul  says  that  he  had  done  all  that 
was  supposed  to  be  necessary  for 
that.  We  are  not  to  imagine  that, 
when  he  penned  this  declaration,  he 
meant  to  be  understood  as  saying 
that  he  had  wholly  complied  with 
the  law  of  God ;  but  that,  before  his 
conversion,  he  supposed  that  he  had 
done  all  that  was  necessary  to  be 
done  in  order  to  be  saved  by  the  ob- 
servance of  law.  He  neglected  no 
duty  that  he  understood  it  to  enjoin. 
He  was  not  guilty  of  deliberately 
violating  it  He  led  a  moral  and 
strictly  upright  life,  and  no  one  had 


7  But  what  things  were  gam 
to  me,  those  I  counted  loss  «  for 
Christ. 


c  Mat.  13. 44. 


occasion  to  '  blame'  or  to  accuse  him 
as  a  violator  of  the  law  of  God. 
There  is  every  reason  to  believe  that 
Paul,  before  his  conversion,  was  a 
young  man  of  con'ect  deportment, 
of  upright  life,  of  entire  integrity ; 
and  that  he  was  free  from  the  in- 
dulgences of  vice  and  passion,  into 
which  young  men  often  fall.  In  all 
that  he  eversaysof  himself  as  being 
'  the  chief  of  sinners,'  and  as  being 
'  unworthy  to  be  called  an  apostle,' 
he  never  gives  the  least  intimation 
that  his  early  life  was  stained  by 
vice,  or  corrupted  by  licentious  pas- 
sions. On  the  contrary,  we  are  left 
to  the  fair  presumption  that,  if  any 
man  could  be  saved  by  his  own 
works,  he  was  that  man.  This  fact 
should  be  allowed  to  make  its  proper 
impression  on  those  who  are  seeking 
salvation  in  the  same  way ;  and  they 
should  be  willing  to  inquire  whether 
they  may  not  be  deceived  in  the 
matter,  as  he  was,  and  whether  they 
are  not  in  as  much  real  danger  in 
depending  on  their  own  righteous- 
ness, as  was  this  most  upright  and 
zealous  young  man. 

7.  But  what  things  were  gain  to 
me.  The  advantages  of  birth,  of 
education,  and  of  external  conform- 
ity to  the  law.  *  I  thought  these  to 
be  gain — that  is,  to  be  of  vast  advan- 
tage in  the  matter  of  salvation.  1 
valued  myself  on  these  things,  and 
supposed  that  I  was  rich  in  all  that 
pertained  to  moral  character  and  to 
religion.'  Perhaps,  also,  he  refers 
to  these  things  as  laying  the  founda- 
tion of  a  hope  of  future  advancement 
in  honour  and  in  wealth  in  this 
world. .  They  commended  him  to  the 
rulers  of  the  nation;  they  opened 
before  him  a  brilliant  prospect  of  dis- 
tinction ;  they  made  it  certain  that 


224 


PHILIPPIANS. 


A.  U  hL 


8  Yea,  doubtless,  and  I  count 
all  things  but  loss  for  "  the  excel- 
lency of  the  knowledge  of  Christ 
Jesus  my  Lord :  for  whom  I  have 

a  Is.  53. 11.   Je.9.23,24.  Jno.  17.  3.    lCo.2.2. 

he  could  rise  to  posts  of  honour  and 
of  office,  and  could  easily  gratify  all 
the  aspirings  of  his  ambition. — 
^  Those  I  counted  loss.  '  I  now  re- 
gard them  all  as  so  much  loss.  They 
were  really  a  disadvantage — ^a  hin- 
drance— an  injury.  I  look  upon 
them,  not  as  gain  or  an  advantage, 
but  as  an  obstacle  to  my  salvation.' 
He  had  relied  on  them.  He  had 
been  led  by  these  things  to  an  im- 
proper estimate  of  his  own  charac- 
ter, and  he  had  been  thus  hindered 
from  embracing  the  true  religion. 
He  says,  therefore,  that  he  now  re- 
nounced all  dependence  on  them; 
that  he  esteemed  them  not  as  contri- 
buting to  his  salvation,  but,  so  far  as 
any  reliance  should  be  placed  on 
them,  as  in  fact  so  much  loss.  ^^For 
Christ.  Gr., '  On  account  of  Christ.' 
That  is,  so  far  as  Christ  and  his  re- 
ligion were  concerned,  they  were  to 
be  regarded  as  worthless.  In  order 
t-o  obtain  salvation  by  him,  it  was 
necessary  to  renounce  all  depend- 
ence on  these  things. 

8.  Yea,  doubtless,  and  I  count  all 
things  but  loss.  Not  only  those  things 
which  he  had  just  specified,  and 
which  he  had  himself  possessed,  he 
says  he  would  be  willing  to  renounce 
in  order  to  obtain  an  interest  in  the 
Saviour,  but  every  thing  which  could 
be  imagined.  Were  all  the  wealth 
and  honour  which  could  be  conceived 
of  his,  he  would  be  willing  to  re- 
nounce them  in  order  that  he  might 
obtain  the  knowledge  of  the  Re- 
deemer. He  would  be  a  gainer  who 
should  sacrifice  every  thing  in  order 
to  win  Christ.  Paul  had  not  only 
acted  on  this  principle  when  he  be- 
came a  Christian,  but  had  ever  after- 
wards continued  to  be  ready  to-  give 
ap  every  thing  in   order  that  he 


''  suffered  the  loss  of  aA  t^Ai\^ii, 
and  do  count  them  bul  du;ig,  tau^ 
I  may  win  Christ, 


6  2  Co.  11. 25, 27 


might  obtain  an  interest  m  the  jSa- 
viour.  He  uses  here  the  same  word 
— ^rjIMiav — which  he  does  in  the  Acts 
of  the  Apostles,  ch.  xxvii.  21,  when 
speaking  of  tlie  loss  which  had  been 
sustained  by  loosing  from  Crete,  con- 
trary to  his  advice,  on  the  voyage  to 
Rome.  The  idea  here  seems  to  be, 
*  What  I  might  obtain,  or  did  possess, 
I  regard  as  loss  in  comparison  with 
the  knowledge  of  Christ,  even  as 
seamen  do  the  goods  on  which  they 
set  a  high  value,  in  comparison  with 
their  lives.  Valuable  as  they  may 
be,  they  are  willing  to  throw  them 
all  overboard  in  order  to  save  them- 
selves.' Burder,  in  Ros.  Alt.  u.  neu. 
Morgenland,  in  loc.  ^  For  the  ex- 
cellency of  the  knowledge.  A  He- 
brew expression  to  denote  excellent 
knowledge.  The  idea  is,  that  he 
held  everything  else  to  be  worthless 
in  comparison  with  that  knowledge, 
and  he  was  willing  to  sacrifice  every- 
thing else  in  order  to  obtain  it.  On 
the  value  of  this  knowledge  of  the 
Saviour,  see  Notes  on  Eph.  iii.  19. 
^  For  whom  I  have  suffered  the  loss 
of  all  things.  Paul,  when  he  be- 
came a  Christian,  gave  up  his  bril- 
liant prospects  in  regard  to  this  life, 
and  everything  indeed  on  which  his 
heart  had  been  placed.  He  aban- 
doned the  hope  of  honour  and  dis- 
tinction; he  sacrificed  every  pros- 
pect of  gain  or  ease ;  and  he  gave 
up  his  dearest  friends  and  separated- 
himself  from  those  whom  he  tenderly 
loved.  He  might  have  risen  to  the 
highest  posts  of  honour  in  his  native 
land,  and  the  path  which  an  ambi- 
tious young  man  desires  was  fully 
open  before  him.  But  all  this  had 
been  cheerfully  sacrificed  in  order 
that  he  might  obtain  an  interest  in 
the    Saviour,  and    partake  of  the 


A.  D.  64.J 


CHAPTER  III. 


225 


9  And  be  found  in  him,  not 
having  mine  own  "  righteousness, 
which  is  of  the  law,  but  that  which 


a  Ro.  10.  3,  5. 


blessings  of  his  religion.  He  has 
not,  indeed,  informed  us  of  the  exact 
extent  of  his  loss  in  becoming  a 
Christian.  It  is  by  no  means  impro- 
bable that  he  had  been  excommuni- 
cated by  the  Jews ;  and  that  he  had 
been  disowned  by  his  own  family. 
«f  And  do  count  them  but  dung. 
The  word  here  used — (txvjScOoi^ — oc- 
curs nowhere  else  in  the  New  Tes- 
tament. It  means,  properly,  dregs ; 
refuse;  what  is  thrown  away  as 
worthless;  chaff;  offal,  or  the  refuse 
of  a  table  or  of  slaughtered  animals, 
and  then  filth  of  any  kind.  No  lan- 
guage could  express  a  more  deep 
sense  of  the  utter  worthlessness  of 
all  that  external  advantages  can  con- 
fer in  the  matter  of  salvation.  In 
the  question  of  justification  before 
God,  all  reliance  on  birth,  and  blood, 
and  external  morality,  and  forms  of 
religion,  and  prayers,  and  alms,  is  to 
be  renounced,'  and,  in  comparison 
with  the  merits  of  the  great  Re- 
deemer, to  be  esteemed  as  vile.  Such 
were  Paul's  views,  and  we  may  re- 
mark that  if  this  was  so  in  his  case, 
it  should  be  in  ours.  Such  things 
can  no  more  avail  for  our  salvation 
than  they  could  for  his.  We  can  no 
more  be  justified  by  them  than  he 
could.  Nor  will  they  do  anything 
more  in  our  case  to  commend  us  to 
God  than  they  did  in  his. 

9.  And  he  found  in  him.  That 
is,  united  to  him  by  a  living  faith. 
The  idea  is,  that  when  the  mvesti- 
gations  of  the  great  day  should  take 
place  in  regard  to  the  ground  of  sal- 
vation, it  might  be  foimd  that  he 
was  united  to  the  Redeemer  and  de- 
pended solely  on  his  merits  for  sal- 
vation. Comp.  Notes  on  John  vi.  56. 
^[  Not  having  mine  own  righteous- 
ness. That  is,  not  relying  on  that  for 
sahation.    This  was  now  the  great 


is  through  the  faith  of  Christ,  the 
righteousness  '  which  is  of  God 
by  faith : 


6  Ro.  1. 17.    3.  21,  22. 


aim  of  Paul,  that  it  might  be  found 
at  last  that  he  was  not  trusting  to 
his  own  merits,  but  to  those  of  the 
Lord  Jesus.  ^  Which  is  of  the  law. 
See  Notes  on  Rom.  x.  3.  The  '  right- 
eousness which  is  of  the  law'  is  that 
which  could  be  obtained  by  conform- 
ity to  the  precepts  of  the  Jewish  re- 
ligion, such  as  Paul  had  endeavour- 
ed to  obtain  before  he  became  a 
Christian.  He  now  saw  that  no  one 
complied  perfectly  with  the  holy  law 
of  God,  and  that  all  dependence  on 
such  a  righteousness  was  vain.  All 
men  by  nature  seek  salvation  by  the 
law.  They  set  up  some  standard 
which  they  mean  to  comply  with, 
and  expect  to  be  saved  by  conformity 
to  that.  With  some  it  is  the  law  of 
honour,  with  others  the  laws  of  ho- 
nesty, with  others  the  law  of  kind- 
ness and  courtesy,  and  with  others 
the  law  of  God.  If  they  comply 
with  the  requirements  of  these  laws, 
they  suppose  that  they  will  be  safe, 
and  it  is  only  the  grace  of  God  show- 
ing them  how  defective  their  stan- 
dard is,  or  how  far  they  come  from 
complying  with  its  demands,  that 
can  ever  bring  them  from  this  dan- 
gerous dependence.  Paul  in  early 
life  depended  on  his  compliance  with 
the  laws  of  God  as  he  understood 
them,  and  supposed  that  he  was  safe. 
When  he  was  brought  to  realize  his 
true  condition,  he  saw  how  far  short 
he  had  come  of  what  the  law  of  God 
required,  and  tliat  all  dependence 
on  his  own  works  was  vain.  ^  But 
that  which  is  through  the  faith  of 
Christ.  That  justification  which  is 
obtained  by  believing  on  the  Lord 
Jesus  Christ.  See  Notes  on  Rom.  i. 
17 ;  iii.  24 ;  iv.  5.  ^  Righteousness 
which  is  of  God  by  faith.  Which 
proceeds  from  God,  or  of  which  he 
is  the  great  source  and  fountain 


226 


PHIUPPIANS. 


[A.  D.  64. 


10  That  I  may  know  him,  and  the  power  of  his  resurrection,  and 


This  may  include  the  following 
things.  (1.)  God  is  the  author  of 
pardon — and  this  is  a  part  of  the 
'ighteousness  which  the  man  who'  is 
justified  has.  (2.)  God  purposes  to 
treat  the  justified  sinner  as  if  he 
had  not  sinned — and  thus  his  right- 
eousness is  of  God.  (3.)  God  is  the 
source  of  all  the  grace  that  will  be 
imparted  to  the  soul,  making  it  really 
holy.  In  this  way,  all  the  righteous- 
ness which  the  Christian  has  is  "  of 
God."  The  idea  of  Paul  is,  that  he 
now  saw  that  it  was  far  more  desi- 
rable to  be  saved  by  righteousness 
obtained  from  God  than  by  his  own. 
That  obtained  from  God  was  perfect, 
and  glorious,  and  sufficient;  that 
which  he  had  attempted  to  work  out 
was  defective,  impure,  and  wholly 
insufficient  to  save  the  soul.  It  is 
far  more  honourable  to  be  saved  by 
God  than  to  save  ourselves;  it  is 
more  glorious  to  depend  on  him 
than  to  depend  on  anything  that  we 
can  do. 

10.  That  I  may  know  him.  That 
I  may  be  fully  acquainted  with  his 
nature,  his  character,  his  work,  and 
with  the  salvation  which  he  has 
wrought  out.  It  is  one  of  the  high- 
est objects  of  desire  in  the  mind  of 
the  Christian  to  know  Christ.  See 
Notes  on  Eph.  iii.  19.  ^  And  the 
power  of  his  resurrection.  That  is, 
that  I  may  understand  and  experi- 
ence the  proper  influence  which  the 
fact  of  his  resurrection  should  have 
on  the  mind.  That  influence  would 
be  felt  in  imparting  the  hope  of  im- 
mortality ;  in  sustaining  the  soul  in 
the  prospect  of  death,  by  the  expect- 
ation of  being  raised  from  the  grave 
in  like  manner ;  and  in  raising  the 
mind  above  the  world.  Rom.  vi.  11. 
There  is  no  one  truth  that  will  have 
greater  power  over  us,  when  proper- 
ly believed,  than  the  truth  that  Christ 
has  risen  !!-om  the  dead.  His  resur- 
rection confirms  the  truth  of  the 


christian  religion  (Notes,  1  Cor.  xv.) ; 
makes  it  certain  that  there  is  a  fu- 
ture state,  and  that  the  dead  will 
also  rise ;  dispels  the  darkness  that 
was  around  the  grave,  and  shows  us 
that  our  great  interests  are  in  the 
future  world.  The  fact  that  Christ 
has  risen  from  the  dead,  when  fully 
believed,  will  produce  a  sure  hope 
that  we  also  shall  be  raised,  and  will 
animate  us  to  bear  trials  for  his  sake, 
with  the  assurance  that  we  shall  be 
raised  up  as  he  was.  One  of  the 
things  which  a  Christian  ought  most 
earnestly  to  desire  is,  to  feel  the 
power  of  this  truth  on  his  soul — that 
his  great  Redeemer  has  burst  the 
bands  of  death;  has  brought  life 
and  immortality  to  light,  and  has 
given  us  the  pledge  that  our  bpdies 
shall  rise.  What  trials  may  we  not 
bear  with  this  assurance  1  What  is 
to  be  dreaded  in  death,  if  this  is  so  ? 
What  glories  rise  to  the  view  when 
we  think  of  the  resurrection !  And 
what  trifles  are  all  the  things  which 
men  seek  here,  when  compared  with 
the  glory  that  shall  be  ours  when  we 
shall  be  raised  from  the  dead !  ^And 
the  fellowship  of  his  sufferings. 
That  I  may  participate  in  the  same 
kind  of  sufferings  that  he  endured ; 
that  is,  that  I  may  in  all  things  be 
identified  with  him.  Paul  wished  to 
be  just  like  his  Saviour.  He  felt 
that  it  was  an  honour  to  live  as  he 
did ;  to  evince  the  spirit  that  he  did, 
and  to  suffer  in  the  same  manner. 
All  that  Christ  did  and  suffered  was 
glorious  in  his  view,  and  he  wished 
in  all  things  to  resemble  him.  He 
did  not  desire  merely  to  share  his 
honours  and  triumphs  in  heaven, 
but,  regarding  his  whole  work  as 
glorious,  he  wished  to  be  wholly  con- 
formed to  that,  and,  as  far  as  possi- 
ble, to  be  just  like  Christ.  Many 
are  willmg  to  reign  with  Christ,  but 
they  would  not  be  willing  to  suffer 
with  him ;  many  would  be  willing  to 


A.  D.  64.]  CHAPTER  Ui. 

the  •  fellowship  of  his  sufferings, 

a  1  Be.  4. 13. 


227 


wear  a  crown  of  glory  like  him,  but 
not  the  crown  of  thorns ;  many  would 
be  willing"  to  put  on  the  robes  of 
splendour  which  will  be   worn  in 
heaven,  but  not  the  scarlet  robe  of 
contempt  and  mockery.   They  would 
desire  to  share  the  glories  and  tri- 
umphs of  redemption,  but  not  its  po- 
verty, contempt,    and    persecution. 
This  was  not  the  feeling  of  Paul. 
He  wished  in  all  things  to  be  just 
like  Christ,  and  hence  he  counted  it 
an  honour  to  be  permitted  to  suffer 
as  he  did.     So  Peter  says,  "  Rejoice, 
inasmuch  as  ye   are   partakers  of 
Christ's  sufferings."     1  Pet.  iv.  13. 
So  Paul  says  (Col.  i.  24)  that  he  re- 
joiced in  his  sufferings  in  behalf  of 
his  brethren,  and  desired  "  to  fill  up 
that  which  was  behind,  of  the  afflic- 
tions of  Christ,"  or  that  in  which  he 
had  hitherto  come  short  of  the  afflic- 
tions which  Christ  endured.     The 
idea  is,  that  it  is  an  honour  to  suffer 
as  Christ  suffered ;  and  that  the  true 
Christian  will  esteem  it  a  privilege 
to  be  made  just  like  him,  not  only  in 
glory,  but  in  trial.     To  do  this,  is 
one  evidence  of  piety ;  and  we  may 
isk    ourselves,    therefore,  whether 
these  are  the  feelings  of  our  hearts. 
Are  we  seeking  merely  the  honours 
jf  heaven,  or  should  we  esteem  it  a 
privilege  to  be  reproached  and  re- 
viled as  Christ  was — to  have  our 
uames  cast  out  as  his  was — to  be 
made  the  object  of  sport  and  derision 
as  he  was — and  to  be  held  up  to  the 
contempt  of  a  world  as  he  was  1    If 
80,  it  is  an  evidence  that  we  love 
him ;  if  not  so,  and  we  are  merely 
seeking    the    crown   of  glory,  we 
should  doubt  whether  we  have  ever 
known  anything  of  tlie  nature  of  true 
religion.     ^  Being  made  conforma- 
ble to  his  death.     In  all  things,  being 
just  like  Christ — ta  live  as  he  did, 
and  to  die  as  he  did.     There  can  be 
no  doubt  that  Paul  means  to  say  that 


being  made  conformable  unto  his 
death ; 


he  esteemed  it  so  desirable  to  be  just 
like  Christ,  that  he  would  regard  it 
as  an  honour  to  die  in  the  same  man- 
ner. He  would  rejoice  to  go  with 
him  to  the  cross,  and  to  pass  through 
the  circumstances  of  scorn  and  pain 
which  attended  such  a  death.  Yet 
how  few  there  are  who  would  be 
willing  to  die  as  Christ  died,  and 
how  little  would  the  mass  of  men  re- 
gard it  as  a  privilege  and  honour ! 
Indeed,  it  requires  an  elevated  state 
of  pious  feeling  to  be  able  to  say  that 
it  would  be  regarded  as  a  privilege 
and  honour  to  die  like  Christ;  to 
have  such  a  sense  of  the  loveliness 
of  his  character  in  all  things,  and 
such  ardent  attachment  to  him,  as  to 
rejoice  in  the  opportunity  of  dying 
as  he  did !  When  we  think  of  dy- 
ing, we  wish  to  have  our  departure 
made  as  comfortable  as  possible. 
We  would  have  our  sun  go  down 
without  a  cloud.  We  would  wish 
to  lie  on  a  bed  of  down ;  we  would 
have  our  head  sustained  by  the  kind 
arm  of  a  friend,  and  not  lefl;  to  fall, 
in  the  intensity  of  suffering,  on  the 
breast ;  we  would  wish  to  have  the 
place  where  we  die  surrounded  by 
sympathizing  kindred,  and  not  by 
those  who  would  mock  our  dying 
agonies.  And,  if  such  is  the  will  of 
God,  it  is  not  improper  to  desire  that 
our  end  may  be  peaceful  and  happy; 
but  we  should  also  feel,  if  God  should 
order  it  otherwise,  that  it  would  be 
an  honour,  in  the  cause  of  the  Re- 
deemer, to  die  amidst  reproaches — 
to  be  led  to  the  stake,  as  the  martyrs 
have  been — or  to  die,  as  our  Master 
did,  on  a  cross.  They  who  are  most 
like  him  in  the  scenes  of  humiliation 
here,  will  be  most  like  him  in  the 
realms  of  glory. 

11.  If  by  any  means.  Implying, 
that  he  meant  to  make  use  of  the 
most  strenuous  exertions  to  obtain 
the  object    ^  /  might  attain  unto. 


228 


PHILIPPIANS. 


[A.  D.  64 


11  If  by  any  means  I  might" 
attain  unto  the  resurrection  of  the 
dead. 

a  Ac.  26.  7. 


I  may  come  to,  or  may  secure  this 
object.  %  The  resurrection  of  the 
dead.  Paul  beheved  tliat  all  the 
dead  would  be  raised  (Acts  xxiv.  15; 
xxvi.  6 — 8) ;  and  in  this  respect  he 
would  certainly  attain  to  the  resur- 
rection of  the  dead,  in  common  with 
all  mankind.  But  the  phrase,  '  the 
resurrection  of  the  dead,'  also  might 
be  used,  in  a  more  limited  sense,  to 
denote  the  resurrection  of  the  right- 
eous as  a  most  desirable  object ;  and 
this  might  be  secured  by  effort.  It 
was  this  which  Paul  sought — this  for 
which  he  strove — this  that  was  so 
bright  an  object  in  his  eye  that  it 
was  to  be  secured  at  any  sacrifice. 
To  rise  with  the  saints;  to  enter 
with  them  into  the  blessedness  of  the 
heavenly  inheritance,  was  an  object 
that  the  apostle  thought  was  worth 
every  effort  which  could  be  made. 
The  doctrine  of  the  resurrection  was, 
in  his  view,  that  which  distinguished 
the  true  religion,  and  which  made  it 
of  such  inestimable  value  (Acts  xxvi. 
6,  7;  xxiii.  6.  1  Cor.  xv.);  and  he 
sought  to  participate  in  the  full  ho- 
nour and  glory  of  such  a  resurrec- 
tion. 

12.  Not  as  though  I  had  already 
attained.  This  verse  and  the  two 
following  are  full  of  allusions  to  the 
Grecian  races,  and  it  will  illustrate 
the  whole  passage  to  insert  a  cut  re- 
presenting a  Grecian  foot-race.  We 
shall  thus  have  the  image  before  us 
which  probably  the  apostle  had  in  his 
eye  when  he  penned  the  passage. 
(See  opposite  page.)  "The  word 
rendered  '  attained'  signifies,  to  have 
arrived  at  the  goal  and  won  the 
prize,  but  without  having  as  yet  re- 
ceived it."  Pict.  Bib.  The  mean- 
ing here  is,  I  do  not  pretend  to  have 
attained  to  what  I  wish  or  hope  to 


12  Not  as  though  I  had  already 
attained,  either  were  already  per- 
fect :  *  but  I  follow  after,  if  that  I 


b  He.  12.  23. 


be.  He  had  indeed  been  converted ; 
he  had  been  raised  up  from  the  death 
of  sin ;  he  had  been  imbued  with 
spiritual  life  and  peace ;  but  there 
was  a  glorious  object  before  him 
which  he  had  not  yet  received. 
There  was  to  be  a  kind  of  resurrec- 
tion which  he  had  not  arrived  at.  It 
is  possible  that  Paul  here  may  have 
had  his  eye  on  an  error  which  pre- 
vailed to  some  extent  in  the  early 
church,^ that  'the  resurrection  was 
already  past'  (2  Tim.  ii.  18),  by 
which  the  faith  of  some  had  been 
perverted.  How  far  this  error  had 
spread,  or  on  what  it  was  founded,  is 
not  now  known;  but  it  is  possible 
that  it  might  have  found  advocates 
extensively  in  the  churches.  Paul 
says,  however,  that  he  entertained 
no  such  opinion.  He  looked  forward 
to  a  resurrection  which  had  not  yet 
occurred.  He  anticipated  it  as  a 
glorious  event  yet  to  come,  and  he 
purposed  to  secure  it  by  every  effort 
which  he  could  make.  %  Either 
were  already  perfect.  This  is  a  dis- 
tinct assertion  of  the  apostle  Paul 
that  he  did  not  regard  himself  as  a 
perfect  man.  He  had  not  reached 
that  state  where  he  was  free  from 
sin.  It  is  not  indeed  a  declaration 
that  no  one  was  perfect,  or  that  no 
one  could  be  in  this  life ;  but  it  is  a 
declaration  that  he  did  not  regard 
himself  as  having  attained  to  it. 
Yet  who  can  urge  better  claims  to 
having  attained  perfection  than  Paul 
could  have  done  1  Who  has  sur- 
passed him  in  love,  and  zeal,  and 
self-denial,  and  true  devotedness  to 
the  service  of  the  Redeemer  1  Who 
has  more  elevatedViews  of  God,  and 
of  the  plan  of  salvation  1  Who  prays 
more,  or  lives  nearer  to  God  than  he 
did?     That  must  be  extraordinarv 


A.  D.  641 


CHAPTER  HI. 


229 


20 


230  PHILIPPIANS. 

may  apprehend  that  for  which 


[A.  D.  64 


piety  which  surpasses  that  of  the 
apostle  Paul ;  and  he  who  lays  claim 
to  a  degree  of  holiness  which  even 
Paul  did  not  pretend  to,  gives  little 
evidence  that  he  has  any  true  know- 
ledge of  himself,  or  has  ever  been 
imbued  with  the  true  humility  which 
the  gospel  produces.  It  should  be 
observed,  however,  that  many  critics, 
as  Bloomfield,  Koppe,  Rosenmiiller, 
Robinson  {Lex.),  Clarke,  the  editor 
of  the  Pictorial  Bible,  and  others, 
suppose  the  word  here  used-j-r'sT^tow 
— not  to  refer  to  moral  or  christian 
perfection,  but  to  be  an  allusion  to 
the  games  that  were  celebrated  in 
Greece,  and  to  mean  that  he  had  not 
completed  his  course  and  arrived  at 
the  goal,  so  as  to  receive  the  prize. 
According  to  this,  the  sense  would 
be,  that  he  had  not  yet  received  the 
crown  which  he  aspired  after  as  the 
result  of  his  efforts  in  this  life.  It 
is  of  importance  to  understand  pre- 
cisely what  he  meant  by  the  decla- 
ration here ;  and,  in  order  to  this,  it 
will  be  proper  to  look  at  the  meaning 
of  the  word  elsewhere  in  the  New 
Testament.  The  word  properly 
means,  to  complete,  to  make  perfect, 
so  as  to  be  full,  or  so  that  nothing 
shall  be  wanting^  In  the  New  Tes- 
tament it  is  used  in  the  following 
places,  and  is  translated  in  the  fol- 
lowing manner :  It  is  rendered /tiZ- 
Jilled  in  Luke  ii.  23.  John  xix.  28 : 
perfect,  and  perfected,  in  Luke  xiii. 
32.  John  xvii.  23.  2  Cor.  xii.  9. 
Phil.  iii.  12.  Heb.  ii.  10;  v.  9;  vii. 
19;  ix.  9;  X.  1.  14;  xi.  40;  xii.  23. 
James  ii.  22.  1  John  ii.  5 ;  iv.  12. 
17,  18 :  finish,  and  finished,  John  v. 
36.  Acts  XX.  24 :  and  consecrated, 
Heb.  vii.  28.  In  one  case  (Acts  xx. 
24),  it  is  applied  to  a  race  or  course 
that  is  run — '  That  I  might  finish  my 
■"ourse  with  joy ;'  but  this  is  the  only 
instance,  unless  it  be  in  the  case  be- 
fore U8.    The  proper  sense  of  the 


also  I  am  apprehended  of  Christ 
Jesus. 


word  is  that  of  bringing  to  an  end, 
or  rendering  complete,  so  that  no- 
thing shall  be  wanting.  The  idea 
of  Paul  evidently  is,  that  he  had  not 
yet  attained  that  which  would  be  the 
completion  of  his  hopes.  There  was 
something  which  he  was  striving 
after,  which  he  had  not  obtained,  and 
which  was  needful  to  render  him 
perfect,  or  complete.  He  lacked 
now  what  he  hoped  yet  to  attain  to ; 
and  that  which  he  lacked  may  refer 
to  all  those  things  which  were  want- 
ing in  his  character  and  condition 
then,  which  he  expected  to  secure  in 
the  resurrection.  What  he  would 
then  obtain,  would  be — perfect  free- 
dom fi-om  sin,  deliverance  from  trials 
and  temptations,  victory  over  the 
grave,  and  the  possession  of  immor- 
tal life.  As  those  things  were  need- 
ful in  order  to  the  completion  of  his 
happiness,  we  may  suppose  that  he 
referred  to  them  now,  when  he  says 
that  he  was  not  yet '  perfect.'  This 
word,  therefore,  while  it  will  em- 
brace an  allusion  to  moral  character, 
need  not  be  understood  of  that  only, 
but  may  include  all  those  things 
which  were  necessary  to  be  observed 
in  order  to  his  complete  felicity. 
Though  there  may  be,  therefore,  an 
allusion  in  the  passage  to  the  Gre- 
cian foot-races  (comp.  the  cut  above,) 
yet  still  it  would  teach  that  he  did 
not  regard  himself  as  in  any  sense 
perfect.  In  all  respects,  there  were 
things  wanting  to  render  his  charac- 
ter and  condition  complete,  or  what 
he  desired  they  might  ultimately  be. 
The  same  is  true  of  all  Christians 
now.  We  are  imperfect  in  our  mo- 
ral and  religious  character,  in  our 
joys,  in  our  condition.  Our  state 
here  is  far  different  from  that  which 
will  exist  in  heaven ;  and  no  Chris- 
tian can  say,  any  more  than  Paul 
could,  that  he  has  obtained  that 
which  is  requisite  to  the  completion 


A.  D.  64.]  CHAPTER  III.  231 

13  Brethren,  I  count  not  my-  self  to  have   apprehended :   but 

hold  on  him,  with  a  view  to  his  ob- 
taining the  prize.  He  had  done  it 
in  order  that  he  might  obtain  the 
crown  of  life,  that  he  might  serve 
him  faithfully  here,  and  then  be  re- 
warded in  heaven.  We  may  learn, 
from  this,  (1.)  That  Christians  are 
seized,  or  laid  hold  on,  when  they 
are  converted,  by  the  power  of  Christ, 
to  be  employed  in  his  service.  (2.) 
That  there  is  an  object  or  purpose 
which  he  has  in  view.  He  designs 
that  they  shall  obtain  a  glorious  prize, 
and  he  '  apprehends'  them  with  re- 
ference to  its  attainment.  (3.)  That 
the  fact  that  Christ  has  called  us  into 
his  service  with  reference  to  such  an 
object,  and  designs  to  bestow  the 
crown  upon  us,  need  not  and  should 
not  dampen  our  exertions,  or  dimi- 
nish our  zeal.  It  should  rather,  as 
in  the  case  of  Paul,  excite  our  ar- 
dour, and  urge  us  forward.  We 
should  seek  diligently  to  gain  that, 
for  the  securing  of  which,  Christ  has 
called  us  into  his  service.  The  fact 
that  he  has  thus  arrested  us  in  our 
mad  career  of  sin ;  that  he  has  by 
his  grace  constrained  us  to  enter  into 
his  service,  and  that  he  contemplates 
the  bestowment  upon  us  of  the  im- 
mortal crown,  should  be  the  highest 
motive  for  effort.  The  true  Chris- 
tian, then,  who  feels  that  heaven  is 
to  be  his  home,  and  who  believes  that 
Christ  means  to  bestow  it  upon  him, 
will  make  the  most  strenuous  efforts 
to  obtaui  it.  The  prize  is  so  beauti- 
ful and  -glorious,  that  he  will  exert 
every  power  of  body  and  soul  that  it 
may  be  his.  The  belief,  therefore, 
that  Grod  means  to  save  us,  is  one  of 
the  highest  incentives  to  effort  in  the 
cause  of  religion. 

13.  Brethren^  I  count  not  myself 
to  have  apprehended.  That  is,  to 
have  obtained  that  for  which  I  have 
been  called  into  the  service  of  the 
Redeemer.  There  is  something 
which  I  strive  after  which  I  have  not 


or  perfection  of  his  character  and 
condition.  He  looks  for  something 
brighter  and  purer  in  the  world  be- 
yond tlie  grave.  Though,  therefore, 
there  may  be — as  I  think  the  con- 
nection and  phraseology  seem  to  de- 
mand— a  reference  to  the  Grecian 
games,  yet  the  sense  of  the  pas- 
sage is  not  materially  varied.  It 
was  still  a  struggle  for  the  crown  of 
perfection — a  crown  which  the  apos- 
tle says  he  had  not  yet  obtained. 
^  But  I  follow  after.  I  pursue  the 
object,  striving  to  obtain  it.  The 
prize  was  seen  in  the  distance,  and 
he  diligently  sought  to  obtain  it. 
There  is  a  reference  here  to  the 
Grecian  races,  and  the  meaning  is, 
'  I  steadily  pursue  my  course.'  Comp. 
Notes  on  1  Cor.  ix.  24.  IT  If  that  I 
may  apprehend.  If  I  may  obtain,  or 
reach,  the  heavenly  prize.  There 
was  a  glorious  object  in  view,  and  he 
made  most  strenuous  exertions  to  ob- 
tain  it.  The  idea  in  the  word  'ap- 
prehend' is  that  of  taking  hold  of,  or 
of  seizing  suddenly  and  with  eager- 
ness ;  and,  since  there  is  no  doubt  of 
its  being  used  in  an  allusion  to  the 
Grecian  foot-races,  it  is  not  improba- 
ble that  there  is  a  reference  to  the 
laying  hold  of  the  pole  or  post  which 
marked  the  goal,  by  the  racer  who 
had  outstripped  the  other  competi- 
tors, and  who,  by  that  act,  might 
claim  the  victory  and  the  reward. 
See  the  cut  above.  IF  That  for  which 
also  I  am  apprehended  of  Christ 
Jesus.  By  Christ  Jesus.  The  idea 
is,  that  he  had  been  called  into  the 
service  of  the  Lord  Jesus,  with  a 
view  to  the  obtaining  of  an  important 
object.  He  recognised  (1.)  the  fact 
that  the  Lord  Jesus  had,  as  it  were, 
laid  hold  on  him,  or  seized  him  with 
eagerness  or  suddenness,  for  so  the 
word  used  here — xa/teXri^^ — means 
(comp.  Mark  ix.  18.  John  viii.  3,  4 ; 
xii.  35.  1  Thess.  v.  4) ;  and  (2.)  the 
fact  that  the  Lord  Jesus  had  laid 


232 


PHILIPPIANS. 


[A.  D.  64. 


this  one  thing  /  do,  forgetting  ** 
those  things  which  are  behind, 

a  Ps.  45.  10.    He.  6.  1. 


yet  gained.  This  statement  is  a  con- 
firmation of  the  opinion  that  in  the 
previous  verse,  where  he  says  that 
he  was  not  '  already  perfect,'  he  in- 
cludes a  moral  perfection,  and  not 
merely  the  obtainment  of  the  prize 
or  reward;  for  no  one  could  sup- 
pose that  he  meant  to  be  under- 
stood as  saying  that  he  had  obtained 
the  crown  of  glory.  IF  This  one 
thing  I  do.  Paul  had  one  great  aim 
and  purpose  of  life.  He  did  not  at- 
tempt to  mingle  the  world  and  reli- 
gion, and  to  gain  both.  He  did  not 
seek  to  obtain  wealth  and  salvation 
too ;  or  honour  here  and  the  crown 
of  glory  hereafter,  but  he  had  one 
object,  one  aim,  one  great  purpose 
of  soul.  To  this  singleness  of  pur- 
pose he  owed  his  extraordinary  at- 
tainments in  piety,  and  his  uncom- 
mon success  as  a  minister.  A  man 
will  accomplish  little  who  allows  his 
mind  to  be  distracted  by  a  multipli- 
city of  objects.  A  Christian  will 
accomplish  nothing  who  has  not  a 
single  great  aim  and  purpose  of  soul. 
That  purpose  should  be  to  secure  the 
prize,  and  to  renounce  everything 
that  would  be  in  the  way  to  its  at- 
tainment. Let  us  then  so  live  that 
we  may  be  able  to  say,  that  there  is 
one  great  object  which  we  always 
have  in  view,  and  that  we  mean  to 
avoid  everything  which  would  inter- 
fere with  that.  ^  Forgetting  those 
things  which  are  behind.  There  is 
an  allusion  here  undoubtedly  to  the 
Grecian  races.  One  running  to  se- 
cure the  prize  would  not  stop  to  look 
behind  him  to  see  how  much  ground 
he  had  run  over,  or  who  of  his  com- 
petitors had  fallen  or  lingered  in  the 
way.  He  would  keep  his  eye  stead- 
ily on  the  prize,  and  strain  every 
nerve  that  he  might  obtain  it.  If 
his  attention  was  diverted  for  a  mo- 
ment from  that,  it  would  hinder  his 


and   reacning  fortn    unto    those 
things  which  are  before, 


flight,  and  might  be  the  means  of 
his  losing  the  crown.  See  cut  on 
page  229.  So  the  apostle  says  it 
was  with  him.  He  looked  onward 
to  the  prize.  He  fixed  the  eye  in- 
tently on  that.  It  was  the  single 
object  in  his  view,  and  he  did  not 
allow  his  mind  to  be  diverted  from 
that  by  anything — not  even  by  the 
contemplation  of  the  past.  He  did 
not  stop  to  thmk  of  the  difficulties 
which  he  had  overcome,  or  the  trou- 
bles which  he  had  met,  but  he 
thought  of  what  was  yet  to  be  ac- 
complished. This  does  not  mean 
that  he  would  not  have  regarded  a 
proper  contemplation  of  the  past  life 
as  useful  and  profitable  for  a  Chris- 
tian (comp.  Notes  on  Eph.  ii.  11), 
but  that  he  would  not  allow  any  re- 
ference to  the  past  to  interfere  with 
the  one  great  eflTort  to  win  the  prize. 
It  may  be,  and  is,  profitable  for  a 
Christian  to  look  over  the  past  mer- 
cies of  God  to  his  soul,  in  order  to 
awaken  emotions  of  gratitude  in  the 
heart,  and  to  think  of  his  shortcom- 
ings and  errors,  to  produce  penitence 
and  humility.  But  none  of  these 
things  should  be  allowed  for  one  mo- 
ment to  divert  the  mind  from  tlie 
purpose  to  win  the  incorruptible 
crown.  And  it  may  be  remarked  in 
general,  that  a  Christian  will  make 
more  rapid  advances  in  piety  by 
looking  forward  than  by  looking 
backward.  Forward  we  see  every- 
thing to  cheer  and  animate  us — the 
crown  of  victory,  the  joys  of  hea- 
ven, the  society  of  the  blessed — the 
Saviour  beckoning  to  us  and  encour- 
aging us.  Backward,  we  see  every- 
thing to  dishearten  and  to  humble. 
Our  own  unfaithfulness;  our  (bold- 
ness, deadness,  and  dulness;  th(5  lit- 
tle zeal  and  ardour  which  we  have, 
all  are  fitted  to  humble  and  discour- 
age.  He  is  the  most  cheerful  Cliris- 


A.  D.  64.J 


CHAPTER  in. 


233 


14  I  press  *  toward  the  mark 
for  the  prize  of  the  high  ^  caUing 
of  God  in  Christ  Jesus. 


a  1  Co.  9.  24.    He.  13.  1. 


6  He.  3.  1. 


15  Let  us  therefore,  as  many 
as  be  perfect, "  be  thus  ^  mindea : 
and  if  in  any  thing  ye  be  other- 

c  1  Co.  2.  6.  d  Ga.  5. 10. 


tian  who  looks  onward^  and  who 
keeps  heaven  always  in  view;  he 
who  is  accustomed  much  to  dwell 
on  the  past,  though  he  may  be  a  true 
Christian,  will  be  likely  to  be  melan- 
choly and  dispirited,  to  be  a  recluse 
rather  than  a  warm-hearted  and  ac- 
tive friend  of  the  Saviour.  Or  if 
he  looks  backward  to  contemplate 
what  he  has  done  —  the  space  that 
he  has  ran  over  —  the  difficulties 
which  he  has  surmounted — and  his 
own  rapidity  in  the  race,  he  will  be 
likely  to  become  self-complacent  and 
self-satisfied.  He  will  trust  in  liis 
past  endeavours,  and  feel  that  the 
prize  is  now  secure,  and  will  relax 
his  future  efforts.  Let  us  then  look 
onward.  Let  us  not  spend  our  time 
either  in  pondering  the  gloomy  past, 
and  our  own  unfaithfiilness,  or  in 
thinking  of  what  we  have  done,  and 
thus  becoming  puffed  up  with  self- 
complacency;  but  let  us  keep  the 
eye  steadily  on  the  prize,  and  run 
the  race  as  though  we  had  just  com- 
menced it.  ^  And  reaching  forth. 
As  one  does  in  a  race.  IF  Unto  those 
things  which  are  before.  Before 
the  racer  there  was  a  crown  or  gar- 
land to  be  bestowed  by  the  judges 
of  the  games.  Before  the  Christian 
there  is  the  crown  of  glory,  the  eter- 
nal reward  of  heaven.  There  is  the 
favour  of  God,  victory  over  sin  and 
death,  the  society  of  the  redeemed 
and  of  angelic  beings,  and  the  assur- 
ance of  perfect  and  eternal  freedom 
from  all  evil.  These  are  enough  to 
animate  the  soul,  and  to  urge  it  on 
with  ever-increasing  vigour  in  the 
christian  race. 

14.  /  press  toward  the  mark.    As 
he  who  was  running  a  race  did. 
The  *  marh!'  means  properly  the  ob- 
ject set  up  at  a  distance  at  wliich 
20* 


one  looks  or  aims,  and  hence  the 
goal,  or  post  which  was  set  up  at 
the  end  of  a  race-course,  and  which 
was  to  be  reached  in  order  that  the 
prize  might  be  won.  Here  it  means 
that  which  is  at  the  end  of  the  Chris- 
tian race  —  in  heaven.  ^  For  the 
prize.  The  prize  of  the  racer  was 
a  crown  or  garland  of  olive,  laurel, 
pine,  or  apple.  See  Notes  on  1  Cor. 
ix.  2^.  The  prize  of  the  Christian 
is  the  crown  that  is  incorrupti^jle  in 
heaven.  ^  Of  the  high  calling  of 
God.  Which  is  the  end  or  resuh 
of  that  calling.  God  has  called  us 
to  great  and  noble  eftbrts ;  to  a  ca- 
reer of  true  honour  and  glory ;  to 
the  obtainment  of  a  bright  and  im- 
perishable crown.  It  is  a  calling 
which  is '  high,^  or  upward — (aj/«) — 
that  is,  which  tends  to  the  skies. 
The  calling  of  the  Christian  is  from 
heaven,  and  to  heaven.  Comp.  Prov. 
XV.  24.  He  has  been  summoned  by 
God  through  the  gospel  of  the  Lord 
Jesus  to  secure  the  crown.  It  is 
placed  before  and  above  him  in  hea- 
ven. It  may  be  his,  if  he  will  not 
faint  or  tire  or  look  backward.  It 
demands  his  highest  efforts,  and  it 
is  worth  all  the  exertions  which  a 
mortal  can  make  even  in  the  longest 
life. 

15.  Let  us,  therefore,  as  many  as 
be  perfect.  See  Notes  on  ver.  12. 
Or,  rather,  those  who  would  be  per- 
fect ;  or  who  are  aiming  at  perfec- 
tion. It  can  hardly  be  supposed  that 
the  apostle  would  address  them  as 
already  perfect,  when  he  had  just 
said  of  himself  that  he  had  not  at- 
tained to  that  state.  But  tliose 
whom  he  addressed  might  be  sup- 
posed to  be  aiming  at  perfection,  and 
he  exhorts  them,  therefore,  to  have 
the  same  spirit  that  he  himself  had, 


234 


wise   minded,   God  shall  reveal 
even  this  unto  you. 

16  Nevertheless,  whereto  we 


PHILIPPIANS.  [A.  D.  CA. 

have  already  attained,  let  us  walk 
by  the  same  rule,  "  let  us  mmd 
the  same  thing. 

o  Ga.  6. 16. 


and  to  make  the  same  efforts  which 
he  liimself  put  forth.  Tf  Be  thus 
minded.  That  is,  be  United  in  the 
effort  to  obtain  the  prize,  and  to  be- 
come entirely  perfect.  'Let  them 
put  forth  the  same  effort  which  I  do, 
forgetting  what  is  behind,  and  press- 
ing forward  to  the  mark.'  IT  And 
if  in  anything  ye  he  otherwise  mind- 
ed. That  is,  if  there  were  any 
among  them  wholiad  not  these  ele- 
vated views  and  aims,  and  who  had 
not  been  brought  to  see  the  neces- 
sity of  such  efforts,  or  who  had  not 
learned  that  such  high  attainments 
were  possible.  There  might  be  those 
among  them  who  had  been  very  im- 
perfectly instructed  in  the  nature  of 
religion;  those  who  entertained 
views  which  impeded  their  progress, 
and  prevented  the  simple  and  earn- 
est striving  for  salvation  which  Paul 
was  enabled  to  put  forth.  He  had 
laid  aside  every  obstacle ;  renounced 
all  the  Jewish  opinions  which  had 
impeded  his  salvation,  and  had  now 
one  single  aim — that  of  securing  the 
prize.  But  there  might  be  those 
who  had  not  attained  to  these  vie v^^s, 
and  who  were  still  impeded  and  em- 
barrassed by  erroneous  opinions. 
IT  God  shall  reveal  even  this  unto 
you.  He  will  correct  your  errone- 
ous opinions,  and  disclose  to  you  the 
importance  of  making  this  effort  for 
the  prize.  This  is  the  expression 
of  an  opinion,  that  to  those  who  were 
sincere  and  true  Christians,  God 
would  yet  make  a  full  revelation  of 
the  nature  of  religion,  or  would  lead 
them  on  so  that  they  would  fully  un- 
derstand it.  They  who  are  acquaint- 
ed with  religion  at  all,  or  who  have 
been  truly  converted,  God  will  teach 
and  guide  until  they  shall  have  a  full 
understanding  of  divine  things. 


16.  Nevertheless^  whereto  ice  have 
already  attained,  let  us  walk  by  the 
same  rule.  This  is  a  most  wise  and 
valuable  rule,  and  a  rule  that  would 
save  much  difficulty  and  contention 
in  the  church,  if  it  were  honestly 
applied.  The  meaning  is  this,  that 
though  there  might  be  different  de- 
grees of  attainment  among  Chris- 
tians, and  different  views  on  many 
subjects,  yet  there  were  points  in 
which  all  could  agree ;  there  were 
attainments  which  they  all  had  made, 
and  in  reference  to  them  they  should 
walk  in  harmony  and  love.  It  might 
be  that  some  had  made  much  greater 
advances  than  otliers.  They  had 
more  elevated  views  of  religion; 
they  had  higher  knowledge;  they 
were  nearer  perfection.  Others  had 
had  less  advantages  of  education  and 
instruction,  had  had  fewer  opportu- 
nities of  making  progress  in  the  di- 
vine life,  and  would  less  understand 
the  higher  mysteries  of  the  christian 
life.  They  might  not  see  the  truth 
or  propriety  of  many  things  which 
those  in  advance  of  them  would  see 
clearly.  But  it  was  not  worth  while 
to  quarrel  about  these  things.  There 
should  be  no  angry  feeling,  and  no 
fault-finding  on  either  side.  There 
loere  many  things  in  which  they 
could  see  alike,  and  where  there 
were  no  jarring  sentiments.  In 
those  things  they  could  walk  harmo- 
niously ;  and  they  who  were  in  ad- 
vance of  others  should  not  complain 
of  their  less  informed  brethren  as 
lacking  all  evidence  of  piety;  nor 
should  those  who  had  not  made  such 
advances  complain  of  those  before 
them  as  fanatical,  or  as  disposed  to 
push  things  to  extremes.  They 
who  had  the  higher  views  should,  as 
Paul  did,  believe  that  God  will  vet 


A.  D.  64.]  CHAPTER  IH. 

17  Brethren,  be  followers  "  to- 
gether of  me,   and   mark  them 

o  1  Th.  1.  G. 


communicate  them  to  the  church  at 
large,  and  in  the  mean  time  should 
not  denounce  others ;  and  those  who 
nad  less  elevated  attainments  should 
not  censure  their  brethren  as  wild 
xnd  visionary.  There  were  common 
grounds  on  which  they  might  unite, 
ind  thus  the  harmony  of  the  church 
KTould  be  secured.  No. better  rule 
Aan  this  could  be  applied  to  the  sub- 
jects of  inquiry  which  spring  up 
imong  Christians  respecting  tempe- 
rance, slavery,  moral  reform,  and  the 
various  doctrines  of  religion;  and,  if 
this  rule  had  been  always  observed, 
the  church  would  have  been  always 
saved  from  harsh  contention  and 
from  schism.  If  a  man  does  not  see 
things  just  as  I  do,  let  me  try  with 
mildness  to  'teach'  him,  and  let  me 
believe  that,  if  he  is  a  Christian,  God 
will  make  this  known  to  him  yet; 
but  let  me  not  quarrel  with  him,  for 
neither  of  us  would  be  benefited  by 
that,  nor  would  the  object  be  likely 
to  be  attained.  In  the  mean  time, 
there  are  many  things  in  which  we 
can  agree.  In  them  let  us  work  to- 
gether, and  strive,  as  far  as  we  can, 
to  promote  the  common  object.  Thus 
we  shall  save  our  temper,  give  no 
occasion  to  the  world  to  reproach  us, 
and  be  much  more  likely  to  come  to- 
gether in  all  our  views.  The  best 
way  to  make  true  Christians  harmo- 
nious is,  to  labour  together  in  the 
common  cause  of  saving  souls.  As 
far  as  we  can  agree,  let  us  go  and 
labour  together ;  and  where  we  can- 
not yeti  let  us  *  a^ree  to  differ.'  We 
shall  all  think  alike  by-and-by. 

17.  Brethren,  be  followers  toge- 
ther of  me.  That  is,  live  as  I  do. 
A  minister  of  the  gospel,  a  parent, 
or  a  Christian  of  any  age  or  condi- 
tion, ought  so  to  live  that  he  can  re- 
fer to  his  own  example,  and  exhort 
others  to  imitate  the  course  of  life 


235 


which  walk  so,  as  ye  have  us '  for 
an  ensample. 

b  1  Pe.  5.  3. 


which  he  had  led.  Paul  could  do 
this  without  ostentation  or  impropri- 
ety. They  knew  that  he  lived  so 
as  to  be  a  proper  example  for  others ; 
and  he  knew  that  they  would  feel 
that  his  life  had  been  such  that  there 
would  be  no  impropriety  in  his  refer- 
ring to  it  in  this  manner.  But,  alas ! 
how  few  are  there  who  can  safely 
imitate  Paul  in  this !  ^  And  mark 
them  which  walk  so,  as  ye  have  us  for 
an  ensample.  There  were  those  in 
the  church  who  endeavoured  to  live 
as  he  had  done,  renouncing  all  con- 
fidence in  the  flesh,  and  aiming  to 
win  the  prize.  There  were  others, 
it  would  seem,  who  were  actuated 
by  different  views.  See  ver.  18. 
There  are  usually  two  kinds  of  pro- 
fessing Christians  in  every  church — 
those  who  imitate  the  Saviour,  and 
those  who  are  worldly  and  vain. 
The  exhortation  here  is,  to  'mark' 
— that  is,  to  observe  with  a  view  to 
imitate — those  who  lived  as  the 
apostles  did.  We  should  set  before 
our  minds  the  best  examples,  and 
endeavour  to  imitate  the  most  holy 
men.  A  worldly  and  fashionable 
professor  of  religion  is  a  very  bad 
example  to  follow ;  and,  especially, 
young  Christians  should  set  before 
their  minds  for  imitation,  and  asso- 
ciate with,  the  purest  and  most  spi- 
ritual members  of  the  church.  Our 
religion  takes  its  form  and  complex- 
ion much  from  those  with  whom  we 
associate ;  and  he  will  usually  be  the 
most  holy  man  who  associates  with 
the  most  holy  companions. 

18.  For  many  walk.  Many  live, 
the  christian  life  being  often  in  the 
Scriptures  compared  with  a  journey. 
In  order  to  induce  them  to  imitate 
those  who  were  the  most  holy,  the 
apostle  says  that  there  were  many, 
even  in  the  church,  whom  it  would 
not  he  safe  for  thorn  to  imitate.    He 


PHILIPPIANS. 


[A.  D.  64. 


18  (For  many  walk,  of  whom 
I  have  told  you  often,  and  now 
tell  you  even  weeping,  that  they 


evidently  here  refers  mainly  to  the 
church  at  Philippi,  though  it  may  be 
that  he  meant  to  make  the  declara- 
tion general,  and  to  say  that  the 
same  thing  existed  in  other  churches. 
There  has  not  probably  been  any 
time  yet  in  the  christian  church 
when  the  same  thmg  might  not  be 
sadd.  *ff  Of  whom  I  have  told  you 
often.  When  he  preached  in  Phi- 
lippi. Paul  was  not  afraid  to  speak 
of  church-members  when  they  did 
wrong,  and  to  warn  others  not  to 
imitate  their  example.  He  did  not 
attempt  to  cover  up  or  excuse  guilt 
because  it  was  in  the  church,  or  to 
apologize  for  the  defects  and  errors 
of  those  who  professed  to  be  Chris- 
tians. The  true  way  is,  to  admit 
that  there  are  those  in  the  church 
who  do  not  honour  their  religion,  and 
to  warn  others  against  following 
their  example.  But  this  fact  does 
not  make  religion  any  the  less  true 
or  valuable,  any  more  than  the  fact 
that  there  is  counterfeit  money 
makes  all  money  bad,  or  makes  ge- 
nuine coin  of  no  value.  '^And^now 
tell  you  even  weeping.  This  is  the 
true  spirit  with  which  to  speak  of 
the  errors  and  faults  of  Christians. 
It  is  not  to  go  and  blazon  their  incon- 
sistencies abroad.  It  is  not  to  find 
pleasure  in  the  fact  that  they  are  in- 
consistent. It  is  not  to  reproach  re- 
ligion on  that  account,  and  to  say 
that  all  religion  is  false  and  hollow, 
and  that  all  professors  are  hypocrites. 
We  should  rather  speak  of  the  fact 
with  tears ;  for,  if  there  is  any  thing 
that  should  make  us  weep,  it  is,  that 
there  are  those  in  the  church  who 
are  hypocrites,  or  who  dishonour 
their  profession.  We  should  weep, 
(1.)  because  they  are  in  danger  of 
destroying  their  own  souls;  (2.)  be- 
cause they  are  destined  to  certain 
disappointment  when  they  come  to 


are  the  enemies  "  of  the  cross  of 

Christ ; 

a  Ga.  1.  7.    C.  12. 


appear  before  God ;  and  (3.)  because 
they  injure  the  cause  of  religion,  and 
give  occasion  to  the  '  enemies  of  the 
Lord  to  speak  reproachfully.'  He 
who  loves  religion,  will  weep  over 
the  inconsistencies  of  its  friends ;  he 
who  does  not,  will  exult  and  triumph. 
^  That  they  are  the  enemies  of  the 
cross  of  Christ.  The  'cross'  was 
the  instrument  of  death  on  which 
the  Redeemer  died  to  make  atone- 
ment for  sin.  As  the  atonement 
made  by  Christ  for  sin  is  that  which 
peculiarly  distinguishes  his  religion 
from  all  others,  the  '  cross'  comes  to 
be  used  to  denote  his  religion ;  and 
the  phrase  here  means,  that  they 
were  the  enemies  of  his  religion,  or 
were  strangers  to  the  gospel.  It  is 
not  to  be  supposed  that  they  were 
open  and*  avowed  enemies  of  the 
cross,  or  that  they  denied  that  the 
Lord  Jesus  died  on  the  cross  to  make 
an  atonement.  The  characteristic 
of  those  persons  mentioned  in  the 
following  verse  is,  rather,  that  they 
were  living  in  a  manner  which - 
showed  that  they  were  strangers  to 
his  pure  gospel.  An  immoral  life  is 
enmity  to  the  cross  of  Christ ;  for  he 
died  to  make  us  holy.  A  life  where 
there  is  no  evidence  that  the  heart 
is  renewed,  is  enmity  to  the  cross ; 
for  he  died  that  we  might  be  renew- 
ed. They  are  the  enemies  of  the 
cross,  in  the  church,  (1.)  who  have 
never  been  born  again ;  (2.)  who  are 
living  in  the  indulgence  of  known 
sin;  (3.)  who  manifest  none  of  the 
peculiarities  of  those  who  truly  love 
him ;  (4.)  who  have  a  deeper  interest 
in  worldly  affairs  thajj  they  have  in 
the  cause  of  the  Redeemer ;  (5.) 
whom  nothing  can  induce  to  give  up 
their  worldly  concerns  when  God 
demands  it ;  (6.)  who  are  opposed  to 
all  the  peculiar  doctrines  of  Christ 
tianity;    and  (7.)  who  are  opposed 


A.  D.  64.] 


CHAPTER  III. 


237 


19  Whose  end  «  is  destruction, 
whose  God  *  is  their  belly,  and 
whose  glory  '  is  in  their  shame, 
who  mind  earthly  things.) 


a  2  Co.  11.  15. 
b  1  Ti.  6.  5. 


2  Pe.  2  1, 


e  Hos.  4.  7. 


to  all  the  peculiar  duties  of  religion, 
or  who  live  in  the  habitual  neglect 
of  them.  It  is  to  be  feared  that  at 
all  times  there  are  such  enemies  of 
the  cross  in  the  church,  and  the  lan- 
guage of  the  apostle  implies  that  it 
is  a  proper  subject  of  grief  and  tears. 
He  wept  over  it,  and  so  should  we. 
It  is  from  this  cause  that  so  much 
injury  is  done  to  the  true  religion  in 
the  world.  One  secret  enemy  in  a 
camp  may  do  more  harm  than  fifty 
men  who  are  open  foes ;  and  a  single 
unholy  or  inconstant  member  in  a 
church  may  do  much  more  injury 
than  many  men  who  are  avowedly 
opposed  to  religion.  It  is  not  by  in- 
fidels, and  scoffers,  and  blasphemers, 
so  much,  that  injury  is  done  to  the 
cause  of  religion ;  it  is  by  the  unholy 
lives  of  its  professed  friends — the 
worldliness,  inconsistency,  and  want 
of  the  proper  spirit  of  religion,  among 
those  who  are  in  the  church.  Nearly 
all  the  objections  that  are  made  to 
religion  are  from  this  quarter ;  and, 
if  this  objection  were  taken  away, 
the  religion  of  Christ  would  soon 
spread  its  triumphs  around  the  globe. 
19.  Whose  end  is  destruction. 
That  is,  as  they  have  no  true  reli- 
gion, they  must  perish  in  the  same 
manner  as  all  sinners.  A  mere  pro- 
fession will  not  save  them.  Unless 
they  are  converted,  and  become  the 
true  friends  of  the  cross,  they  cannot 
enter  heaven.  ^  Whose  God  is  their 
belly.  Who  worship  their  own  ap- 
petites ;  or  wlio  live  not  to  adore  and 
honour  God,  but  for  self-indulgence 
and  sensual  gratifications.  See  Rom. 
xvi.  18.  ^  And  whose  glory  is  in 
their  shame.  That  is,  they  glory  in 
tilings  of  which  they  ought  to  be 
ashamed.     They  indulge  in  modes 


20  For  our  conversation  **  is  in 
heaven;  from  whence  also  we 
look  '^  for  the  Saviour,  the  Lord 
Jesus  Christ ; 


d  Ep.  2.  6, 19. 


e  He.  9.  28. 


of  living  which  ought  to  cover  them 
with  confusion.  ^  Who  mind  earth- 
ly things.  That  is,  whose  hearts 
are  set  on  earthly  things,  or  who  live 
to  obtain  them.  Their  attention  is 
directed  to  honour,  gain,  or  pleasure, 
and  their  chief  anxiety  is  that  they 
may  secure  these  objects.  This  is 
mentioned  as  one  of  the  character- 
istics of  enmity  to  the  cross  of  Christ ; 
and  if  this  be  so,  how  many  are  there 
in  the  church  now  who  are  the  real 
enemies  of  the  cross !  How  many 
professing  Christians  are  there  who 
regard  little  else  than  worldly  things ! 
How  many  who  live  only  to  acquire 
wealth,  to  gain  honour,  or  to  enjoy 
the  pleasures  of  the  world !  How 
many  are  there  who  have  no  interest 
in  a  prayer-meeting,  in  a  Sabbath- 
school,  in  religious  conversation,  and 
in  the  advancement  of  true  religion 
on  the  earth !  These  are  the  real 
enemies  of  the  cross.  It  is  not  so 
much  those  who  deny  the  doctrines 
of  the  cross,  as  it  is  those  who  oppose 
its  influence  on  their  hearts ;  not  so 
much  those  who  live  to  scoff  and  de- 
ride religion,  as  it  is  those  who '  mind 
earthly  things,'  that  injure  this  holy 
cau'^te  in  the  world. 

20.  For  our  conversation  is  in 
heaven.  That  is,  this  is  true  of  all 
who  are  sincere  Christians.  It  is  a 
characteristic  of  Cliristians,  in  con- 
tradistinction from  those  who  are 
the  '  enemies  of  the  cross,'  that  their 
conversation  is  in  heaven.  The  word 
'  conversation'  we  now  apply  almost 
entirely  to  oral  discourse.  It  for- 
merly, however,  meant  conduct  in 
general,  and  it  is  usually  employed 
m  this  sense  in  the  Scriptures.  See 
Notes  on  ch.  i.  27,  where  the  verb 
occurs,  from  which  the  noun  here  is 


238 


PHILIPPIANS. 


[A.D.  64 


derived.     The  word  here  used  — 
n:o?aVf V|ua — is  found  nowhere  else  in 
the  New   Testament.     It  properly 
means,  any  public  measure^  admin- 
istration of  the  state,  the  manner  in 
which  the  affairs  of  a  state  are  ad- 
ministered ;  and  then  the  state  itself, 
the  community,  commonwealth,  those 
who  are  bound  under  the  same  laws, 
and  associated  in  the  same  society. 
Here  it  cannot  mean  that  their  '  con- 
versation,' in  the  sense  of  discourse 
or  talking,  was  in  heaven ;  nor  that 
their  '  conduct  was  in  heaven — for 
this  would  convey  no  idea,  and  the 
original  word  does  not  demand  it; 
but  the  idea  is,  that  they  were  hea- 
venly citizens,  or  citizens  of  the  hea- 
venly   world,    in     contradistinction 
from  a  worldly  community.     They 
were  governed  by  the  laws  of  hea- 
ven ;  they  were  a  community  asso- 
ciated as  citizens  of  that  world,  and 
expecting  there  to  dwell.    The  idea 
is,  that  there  are  two  great  commu- 
nities in  the  universe  —  that  of  the 
world,  and  that  of  heaven ;  that  gov- 
erned by  worldly  laws  and  institu- 
tions, and  that  by  the  laws  of  hea- 
ven;   that    associated    for  worldly 
purposes,  and  that  associated  for  hea- 
venly or  religious  purposes ;  and  that 
the  Christian  belonged  to  the  latter, 
— the  enemy  of  the  cross,  though  in 
the  church,  belonged  to  the  former. 
Between  true  Christians,  therefore, 
and  others,  there  is  all  the  difference 
which  arises  from  belonging  to  dif- 
ferent communities ;  being  bound  to- 
gether for  different  purposes;  sub- 
ject to  different  laws;  and  altoge- 
ther under  a  different  administra- 
tion.   There  is  more  difference  be- 
tween them  than  there  is  between 
the  subjects  of  two  earthly  govern- 
ments.    Comp.  Notes  on  Eph.  ii.  6. 
19.     Tf  From  whence   also  we  look 
for    the    Saviour.     From    heaven. 
That  is,  it  is  one  of  the  characteris- 
tics of  the  Christian  that  he  believes 
that  the  Lord  Jesus  will  return  from 
heaven,  and  that  he  looks  and  waits 


for  it.     Other  men  do  not  believe 
this  (2  Pet.  iii.  4),  but  the  Christian 
confidently  expects  it.     His  Savioui 
has  been  taken  away  from  the  earth, 
and  is  now  in  heaven,  but  it  is  a  great 
and  standing  article  of  his  faith  that 
that  same  Saviour  will  again  come, 
and  take  the  believer  to  himself  See 
Notes  on  John  xiv.  2,  3.   1  Thess.  iv 
14.     This  was  the  firm  belief  of  th^ 
early  Christians,  and  this  expecta- 
tion with  them  was  allowed  to  exert 
a  constant  influence  on  their  hearts 
and  lives.     It  led  them  (1.)  to  desire 
to  be  prepared  for  his  coming ;  (2.) 
to  feel  that  earthly  affairs  were  of 
little  importance,  as  the  scene  here 
was  soon  to  close ;  (3.)  to  live  above 
the  world,  and  in  the  desire  of  the 
appearing  of  the  Lord  Jesus.     This 
was  one  of  the  elementary  doctrines 
of  their  faith,  and  one  of  the  means 
of  producing  deadness  to  the  world 
among  them ;  and  among  the  early 
Christians  there   was,  perhaps,  no 
doctrine  that  was  more  the  object 
of  firm  belief,  and  the  ground  of 
more  delightful  contemplation,  than 
that  their  ascended   Master  would 
Tetum.     In  regard  to  the  certainty 
of  their  belief  on  this  point,  and  the 
effect  which  it  had  on  their  minds, 
see  the  following  texts  of  the  New 
Testament.     Matt.   xxiv.    42.    44. 
Luke  xii.  37.     John  xiv.  3.     Acts  i. 
11.     1  Cor.  iv.   5.     Col.  iii.  4.     1 
Thess.  ii.  19.    2  Thess.  ii.  1.   Heb.  x. 
37.  James  v.  7,  8.  1  John  iii.  2.  Rev. 
xxii.  7.  12.  20.     It  may  be  asked, 
with   great   force,   whether   Cliris- 
tians  in  general  have  now  any  such 
expectation  of  the   second  appear- 
ing of  the  Lord  Jesus,  or  whether 
they  have  not  fallen  into  the  dan- 
gerous error  of  prevailing  unbeliefj 
so  that  the  expectation  of  his  com- 
mg  is  allowed  to  exert  almost  no 
influence  on  the  soul.     In  the  pas- 
sage before  us,  Paul  says  that  it  was 
one  of  the  distinct  characteristics  of 
Christians  that  they  looked  for  the 
cominar  of  the  Saviour  from  heaven. 


A.  D.  64.] 


CHAPTER  III. 


i>39 


kJi  Who  shall  change  *»  our  vile 
body,  that  it  may  be  fashioned  like 
unto  his  glorious  body,  according 

a  1  Co.  15.  43,  &c.     1  Jno.  3.  2. 


They  believed  that  he  would  return. 
They  anticipated  that  important  ef- 
fects would  follow  to  them  from  his 
second  coming.  So  we  should  look. 
There  may  be,  indeed,  a  difference 
of  opinion  about  the  time  when  he 
will  come,  and  about  the  question 
whether  he  will  come  to  reign  '  lite- 
rally, on  the  earth — hut  the  fact  that 
Christ  will  return  to  our  world  is 
common  ground  on  which  all  Chris- 
tians may  meet,  and  is  a  fact  which 
siiould  be  allowed  to  exert  its  full 
influence  on  the  heart.  It  is  a  glo- 
rious truth — for  what  a  sad  world 
would  this  be,  and  what  a  sad  pros- 
j)ect  would  be  before  the  Christian, 
if  the  Saviour  were  never  to  come 
to  raise  his  people  from  their  graves, 
and  to  gather  his  redeemed  to  him- 
self! The  fact  that  he  will  come 
is  identified  with  all  our  hopes.  It 
is  fitted  to  cheer  us  in  trial ;  to  guard 
us  in  temptation ;  to  make  us  dead 
to  the  world ;  to  lead  us  to  keep  the 
eye  turned  toward  heaven. 

21.  Who  shall  change  our  vile 
body.  Comp.  Notes  on  1  Cor.  xv. 
The  original  words,  which  are  here 
rendered  '  vile  body,'  properly  mean 
*the  body  of  humiliation;'  that  is, 
our  humble  body.  It  refers  to  the 
body  as  it  is  in  its. present  state,  as 
subject  to  infirmities,  disease,  and 
death.  It  is  different  far  from  what 
it  was  when  man  was  created,  and 
from  what  it  will  be  in  the  future 
world.  Paul  says  that  it  is  one  of 
the  objects  of  the  christian  hope  and 
expectation,  that  this  body,  so  sub- 
ject to  infirmities  and  sicknesses, 
will  be  changed.  IF  That  it  may  be 
fashioned^  like  unto  his  glorious 
body.  Gr.,  '  The  body  of  his  glory ;' 
that  is,  the  body  which  he  has  in  his 
glorified  state.  What  change  the 
body  of  the  Redeemer  underwent 


to  the  working  *  whereby  he  is 
able  even  «  to  subdue  all  things 
unto  himself. 

b  Ep.  1.  19. 


Co.  15.  26,  27. 


when  he  ascended  to  heaven,  we. are 
not  informed, — nor  do  we  know  what 
is  the  nature,  size,  appearance,  or 
form  of  the  body  which  he  now  has. 
It  is  certain  that  it  is  adapted  to  the 
glorious  world  where  he  dwells; 
that  it  has  none  of  the  infirmities  to 
which  it  was  liable  when  here ;  that 
it  is  not  subject,  as  here,  to  pain  or 
death ;  that  it  is  not  sustained  in  the 
same  manner.  The  body  of  Christ 
in  heaven  is  of  the  same  nature  as 
the  bodies  of  the  saints  will  be  in 
the  resurrection,  and  which  the  apos- 
tle calls  'spiritual  bodies,'  (Notes, 
1  Cor.  XV.  44) ;  and  it  is  doubtless  ac- 
companied with  all  the  circumstances 
of  splendour  and  glory  which  are 
appropriate  to  the  Son  of  God.  The 
idea  here  is,  tha.t  it  is  the  object  of 
the  desire  and  anticipation  of  the 
Christian,  to  be  made  just  like  Christ 
in  all  things.  He  desires  to  resem- 
ble him  in  moral  character  here,  and 
to  be  like  him  in  heaven.  Nothing 
else  will  satisfy  him  but  such  con- 
formity to  the  Son  of  God ;  and  when 
he  shall  resemble  him  in  all  things, 
the  wishes  of  his  soul  will  all  be  met 
and  fulfilled.  ^According  to  the 
workings  &c.  That  is,  such  a  change 
demands  the  exertion  of  vast  power. 
No  creature  can  do  it.  But  there  is 
One  who  has  power  intrusted  to  him 
over  all  things,  and  he  can  effect 
this  gTcat  transformation  in  the  bo- 
dies of  men.  Comp.  1  Cor.  xv.  26, 
27.  He  can  mould  the  mind  and 
the  heart  to  conformity  to  his  own 
image,  and  thus  also  he  can  trans- 
form tlie  body  so  that  it  shall  resem- 
ble his.  Every  thing  he  can  make 
subject  to  his  will.  (Notes  on  Matt, 
xxviii.  18.  John  xvii.  2.)  And  he 
that  has  this  power  can  change  our 
humbled  and  debased  bodies,  so  thai 
they  shall  put^n  the  glorious  appear 


240 


PHILIPPIANS. 


f  A.  D.  64. 


ance  and  form  of  that  of  the  Son  of 
God  himself.  What  a  contrast  be- 
tween our  bodies  here — frail,  feeble, 
subject  to  sickness,  decay,  and  cor- 
ruption— and  the  body  as  it  will  be 
in  heaven!  And  what  a  glorious 
prospect  awaits  the  weak  and  dying 
believer,  in  the  future  world ! 

REMARKS. 

1.  It  is  a  privilege  of  the  Chris- 
tian to  rejoice.  Ver.  1.  He  has  more 
sources  of  real  joy  than  any  other 
persons.  See  1  Thess.  v.  16.  He 
has  a  Saviour  in  whom  he  may  al- 
ways find  peace ;  a  God  whose  cha- 
racter he  can  always  contemplate 
with  pleasure ;  a  heaven  to  look  for- 
ward to  where  there  is  nothing  but 
happiness ;  a  Bible  that  is  full  of  pre- 
cious promises,  and  at  all  times  the 
opportunity  of  prayer,  m  which  he 
may  roll  all  his  sorrows  on  the  arms 
of  an  unchangmg  friend.  If  there 
is  any  one  on  earth  who  ought  to  be 
happy,  it  is  the  Christian. 

2.  The  Christian  should  so  live  as 
to  leave  on  others  the  impression 
that  religion  produces  happiness. 
In  our  intercourse  with  our  friends, 
we  should  show  them  that  religion 
does  not  cause  sadness  or  gloom, 
sourness  or  misanthropy,  but  that  it 
produces  cheerfi^ilness,  contentment, 
and  peace.  This  may  be  shown  by 
the  countenance,  and  by  the  whole 
demeanour — by  a  calm  brow,  and  a 
benignant  eye,  and  by  a  cheerful  as- 
pect. The  internal  peace  of  the  soul 
should  be  evinced  by  every  proper 
external  expression.  A  Christian 
may  thus  be  always  doing  good — 
for  he  is  always  doing  good  who 
leaves  the  impression  on  others  that 
religion  makes  its  possessors  happy. 

3.  The  nature  of  religion  is  al- 
most always  mistaken  by  the  world. 
They  suppose  that  it  makes  its  pos- 
sessors melancholy  and  sad.  The 
reason  is,  not  that  they  are  told  so 
by  those  who  are  religious,  and  not 
that  even  they  can  see  anything  in 


religion  to  prod»ice  misery,  but  be- 
cause they  have  fixed  their  affectioni 
on  certain  things  which  they  suppose 
to  be  essential  to  happiness,  and 
which  they  suppose  religion  would 
require  them  to  give  up  without  sub- 
stituting anything  in  their  place. 
But  never  was  there  a  greater  mis- 
take. Let  them  go  and  ask  Chris- 
tians, and  they  will  obtain  but  one 
answer  from  them.  It  is,  that  they 
never  knew  what  true  happiness  was 
till  they  found  it  in  the  Saviour. 
This  question  may  be  proposed  to  a 
Christian  of  any  denomination,  or  in 
any  land,  and  the  answer  will  be 
uniformilj^  the  same.  Why  is  it, 
then,  that  the  mass  of  persons  re- 
gard religion  as  adapted  only  to 
make  them  unhappy)  Why  will 
they  not  take  the  testimony  of  theii 
friends  in  the  case,  and  believe  those 
whom  they  would  believe  on  any 
other  subject,  when  they  declare  that 
it  is  only  true  religion  that  ever  gives 
them  solid  peace  1 

4.  We  cannot  depend  on  any  ex- 
ternal advantages  of  birth  or  blood 
for  salvation.  Vs.  4,  5,  6.  Few  or 
no  persons  have  as  much  in  this  re- 
spect to  rely  on  as  Paul  had.  In- 
deed, if  salvation  were  to  be  obtain- 
ed at  all  by  such  external  advan- 
tages, it  is  impossible  to  conceive 
that  more  could  have  been  united 
in  one  case  than  there  was  in  his. 
He  had  not  only  the  advantage  of 
having  been  born  a  Hebrew ;  of  hav- 
ing been  early  trained  in  the  Jewish 
religion ;  of  being  instructed  in  the 
ablest  manner,  but  also  the  advan- 
tage of  entire  blamelessness  in  his 
moral  deportment.  He  had  showed 
in  every  way  possible  that  he  was 
heartily  attached  to  the  religion  of 
his  fathers,  and  he  began  life  with  a 
zeal  in  the  cause  which  seemed  to 
justify  the  warmest  expectations  of 
his  friends.  But  all  this  was  re- 
nounced, when  he  came  to  see  the 
true  method  of  salvation,  and  saw 
the  better  way  by  which  eternal  lift 


A.  D.  64.1 


CHAPTER  m. 


Ui 


is  to  be  obtained.  And  if  Paul  could 
not  depend  oil  tliie,  we  cannot  safely 
do  it.  It  will  not  save  us  that  we 
have  been  born  in  the  church ;  that 
we  have  had  pious  parents ;  that  we 
were  early  baptized  and  consecrated 
to  God ;  that  we  were  trained  in  the 
Sabbath-school.  Nor  will  it  save  us 
that  we  attend  regularly  on  the 
place  of  worship,  or  that  we  are 
amiable,  correct,  honest,  and  upright 
in  our  lives.  We  can  no  more  de- 
pend on  these  things  than  Saul  of 
Tarsus  could,  and  if  all  his  eminent 
advantages  failed  to  give  him  a  solid 
ground  of  hope,  our  advantages  will 
be  equally  vain  in  regard  to  our  sal- 
vation. It  almost  seems  as  if  God 
designed  in  the  case  of  Saul  of  Tar- 
sus, that  there  should  be  one  instance 
where  every  possible  external  advan- 
tage for  salvation  should  be  found, 
and  there  should  be  everything  that 
men  ever  could  rely  on  in  moral  cha- 
racter, in  order  to  show  that  no  such 
things  could  be  sufficient  to  save  the 
Boul.  All  these  may  exist,  and  yet 
Jiere  may  not  be  a  particle  of  love 
to  God,  and  the  heart  may  be  full  of 
selfishness,  pride,  and  ambition,  as 
it  was  in  his  case. 

5.  Religion  demands  humility. 
Vs.  7,  8.  It  requires  us  to  renounce 
ill  dependence  on  our  own  merits, 
and  to  rely  simply  on  the  merits  of 
another — the  Lord  Jesus  Christ.  If 
we  are  ever  saved,  we  must  be  brought 
to  esteem  all  tlie  advantages  which 
birth  and  blood  and  our  own  right- 
eousness can  bestow  as  worthless, 
and  even  vile,  in  tlie  matter  of  jus- 
tification. We  shall  not  despise 
these  things  in  themselves,  nor  shall 
we  consider  that  vice  is  as  desirable 
as  virtue,  nor  that  a  bad  temper  is 
to  be  sought  rather  than  an  amiable 
disposition,  nor  that  dishonesty  is  as 
commendable  as  honesty;  but  we 
shall  feel  that  in  comparison  with 
the  merits  of  the  Redeemer  all  these 
are  worthlot-.s.  Btit  the  mind  is  not 
brought  to  this  condition  without 
21 


great  humiliation.  Nothing  but  the 
power  of  God  can  bring  a  proud  and 
haughty  and  self-righteous  sinner  to 
this  state,  where  he  is  willing  to  re- 
nounce all  dependence  on  his  own 
merits,  and  to  be  saved  in  the  same 
way  as  the  vilest  of  the  species. 

6.  Let  us  seek  to  obtain  an  inte- 
rest in  the  righteousness  of  the  Re- 
deemer. Ver.  9.  Our  own  right- 
eousness cannot  save  us.  But  in  him 
there  is  enough.  There  is  all  that 
we  want,  and  if  we  have  that  right- 
eousness which  is  by  faith,  we  have 
all  that  is  needful  to  render  us  ac- 
cepted with  God,  and  to  prepare  us 
for  heaven.  When  there  is  such  a 
way  of  salvation  —  so  easy,  so  fi-ee, 
so  glorious,  so  ample  for  all,  how  un- 
wise is  any  one  to  rest  on  his  own 
works,  and  to  expect  to  be  saved  by 
what  he  has  done !  The  highest  ho- 
nour of  man  is  to  be  saved  by  the 
merits  of  the  Son  of  God,  and  he 
has  reached  the  most  elevated  rank 
in  the  human  condition  who  has  the 
most  certain  hope  of  salvation 
through  him. 

7.  There  is  enough  to  be  gained 
to  excite  us  to  the  utmost  diligence 
and  efibrt  in  the  christian  life.  Vs. 
10—14.  If  men  can  be  excited  to 
effort  by  the  prospect  of  an  earthly 
crown  in  a  race  or  a  game,  how 
much  more  should  we  be  urged  for- 
ward by  the  prospect  of  the  eternal 
prize!  To  seek  to  know  the  Re- 
deemer; to  be  raised  up  from  the 
degradation  of  sin ;  to  have  part  in 
the  resurrection  of  tlie  just ;  to  ob- 
tain tlie  prize  of  tlie  high  calling  in 
heaven  —  to  be  made  everlastingly 
happy  and  glorious  there — what  ob- 
ject was  ever  placed  before  the  mind 
like  this)  W'hat  ardour  should  it 
excite  that  we  may  gain  it !  Surely, 
the  hope  of  obtaining  sucli  a  prize 
as  is  before  the  Christian,  should  call 
forth  all  our  powers.  The  struggln 
will  not  be  long.  The  race  will  soor, 
be  won.  Thi.'  victory  will  be  glcri« 
ous ;  the  defeat  would  be  overwhtim 


242 


PHILIPPIANS.  >  [A.  D.  64. 


ing  and  awful.  No  one  need  fear 
that  he  can  put  forth  too  much  effort 
to  obtain  the  prize.  It  is  worth  every 
exertion,  and  we  should  never  relax 
our  efforts,  or  give  over  in  despair. 

8.  Let  us,  like  Paul,  ever  cherish 
an  humble  sense  of  our  attainments 
in  religion.  Vs.  12,  13.  If  Paul  had 
not  reached  the  point  of  perfection, 
it  is  not  to  be  presumed  that  we  have ; 
if  he  could  not  say  that  he  had  *  at- 
tained,' it  is  presumption  in  us  to 
suppose  that  we  have ;  if  he  had  oc- 
casion for  humiliation,  we  have  more ; 
if  he  felt  that  he  was  far  short  of  the 
object  which  he  sought,  and  was 
pressed  down  with  the  consciousness 
of  imperfection,  such  a  feeling  be- 
comes us  also.  Yet  let  us  not  sink 
down  in  despondency  and  inaction. 
Like  him,  let  us  strain  every  nerve 
that  we  may  overcome  our  imper- 
fections and  win  the  prize.  That 
prize  is  before  us.  It  is  glorious. 
We  may  be  sensible  that  we,  as  yet, 
have  not  reached  it,  but  if  we  will 
strive  to  obtain  it,  it  will  soon  be 
certainly  ours.  We  may  feel  that 
we  are  far  distant  from  it  now  in  the 
degree  of  our  attainments,  but  we 
are  not  far  from  it  in  fact.  It  will 
be  but  a  short  period  before  the 
Christian  will  lay  hold  on  that  im- 
mortal crown,  and  before  his  brow 
will  be  encircled  with  the  diadem  of 
glory.  For  the  race  of  life,  whether 
we  win  or  lose,  is  soon  run;  and 
when  a  Christian  begins  a  day,  he 
knows  not  but  he  may  end  it  in  hea- 
ven ;  when  he  lies  down  on  his  bed 
at  night,  he  knows  not  but  he  may 
awake  with  the  '  prize'  m  his  hand, 
and  with  the  diadem  of  glory  spark- 
ling on  his  brow. 

9.  Our  thoughts  should  be  much 
in  heaven.  Ver.  20.  Our  home  is 
there ;  our  citizenship  is  there.  Here 
we  are  strangers  and  pilgrims.  We 
are  away  from  home,  in  a  cold  and 
anttiendly  world.  Our  great  interests 
tir€  m  the  skies ;  our  eternal  dwell- 
so^  b<  to  be  there ;  our  best  friends 


are  already  there.  There  is  our  gjo- 
rious  Saviour,  with  a  body  adapted 
to  those  pure  abodes,  and  there  are 
many  whom  we  have  loved  on  earth 
already  with  him.  They  are  happy 
now,  and  we  should  not  love  them 
less  because  they  are  in  heaven. 
Since,  therefore,  our  great  interests 
are  there,  and  our  best  friends  there ; 
and  since  we  ourselves  are  citizens 
of  that  heavenly  world,  our  best  af 
fections  should  be  there. 

10.  We  look  for  the  Saviour.  V» 
20, 21.  He  will  return  to  our  world 
He  will  change  our  vile  bodies,  and 
make  them  like  his  own  glorious 
body.  And  since  this  is  so,  let  us 
(1.)  bear  with  patience  the  trials  and 
infirmities  to  which  our  bodies  here 
are  subject.  These  trials  will  be 
short,  and  we  may  well  bear  them 
for  ,a  few  days,  knowing  that  soon 
all  pain  will  cease,  and  that  all  that 
is  humiliating  in  the  body  will  be 
exchanged  for  glory.  (2.)  Let  us  not 
think  too  highly  or  too  much  of  our 
bodies  here.  They  may  be  now 
beautiful  and  comely,  but  they  are 
'  vile'  and  degraded,  compared  with 
what  they  will  soon  be.  They  are 
subject  to  infirmity  and  to  numerous 
pains  and  sicknesses.  Soon  the  most 
beautiful  body  may  become  loath- 
some to  our  best  friends.  Soon, 
too  offensive  to  be  looked  upon,  it 
will  be  hidden  in  the  grave.  Why 
then  should  we  seek  to  pamper  and 
adorn  these  mortal  frames'?  Why 
live  only  to  decorate  them  ]  Why 
should  we  idolize  a  mass  of  moulded 
and  animated  clayl  Yet  (3.)  let  us 
learn  to  honour  the  body  in  a  true 
sense.  It  is  soon  to  be  changed.  It 
wilt  be  made  like  the  glorified  body 
of  Christ.  Yes,  this  frail,  diseased, 
corruptible,  and  humbled  body ;  this 
body,  that  is  soon  to  be  laid  in  the 
grave,  and  to  return  to  the  dust,  is 
soon  to  put  on  a  new  form,  and  to  be 
clothed  with  immortality.  It  will 
be  what  the  body  of  Christ  now  is — 
glorious   and    immortal.     What    a 


A.  D.  64.] 


CHAPTER  IV. 


243 


change !  Christian,  go  and  look  on 
the  creeping  caterpillar,  and  see  it 
changed  to  the  gay  and  gilded  but- 
terfly—  yesterday,  a  crawling  and 
offensive  insect ;  to-day,  with  gaudy 
colours,  an  inhabitant  of  the  air,  and 
a  dweller  amidst  flowers;  and  see 
an  image  of  what  thy  body  shall  be, 
and  of  the  mighty  transformation 
which  thou  wilt  soon  undergo.  See 
the  change  from  the  cold  death  of 
winter  to  the  fragrance  and  life  of 
spring,  and  behold  an  image  of  the 
change  which  thou  thyself  wilt  ere 
long  experience,  and  a  proof  that 
some  such  change  awaits  thee. 

*'  Shall  spring  the  faded  world  revive  ? 

Shall  waning  moons  their  light  renew? 
Again  shall  setting  suns  ascend 

And  chase  the  darkness  from  our  view  ? 

Shall  life  revisit  dying  worms, 
And  spread  the  joyful  insect's  wing? 

And,  oh,  shall  man  awake  no  more, 
To  see  thy  face,  thy  name  to  sing  ? 

Faith  sees  the  bright,  eternal  doors 
Unfold  -to  make  her  children  way; 

They  shall  be  clothed  with  endless  life. 
And  shine  in  everlasting  day." 

DWIGHT. 

11.  Let  US  look  for  the  coming  of 
the  Lord.  Ver.  21.  All  that  we  hope 
for  depends  on  his  reappearing.  Our 
day  of  triumph  and  of  the  fulness  of 
our  joy,  is  to  be  when  he  shall  return. 
Then  we  shall  be  raised  from  the 
grave ;  then  our  vile  bodies  shall  be 
changed ;  then  we  shall  be  acknow- 
ledged as  his  friends ;  then  we  shall 
go  to  be  forever  with  him.  The 
earth  is  not  our  home;  nor  is  the 
grave  to  be  our  everlasting  bed  of 
rest.  Our  home  is  heaven — and  the 
Saviour  will  come,  that  he  may  raise 
us  up  to  that  blessed  abode.  And 
who  knows  when  he  may  appear? 
He  himself  commanded  us  to  be 
ready,  for  he  said  he  would  come  at 
an  hour  when  we  think  not.  We 
should  so  desire  his  coming,  that  the 
hours  of  his  delay  would  seem  to  be 
heavy  and  long,  and  should  so  live 
that  we  can  breathe  forth  with  sin- 
cerity, at  all  times,  the  fervent  prayer 


of  the  beloved  disciple,  "  Come,  Lord 
Jesus,  COME  QUICKLY."  Rcv.  xxii.  20. 

"  My  faith  shall  triumph  o'er  the  grave. 

And  trample  on  the  tombs; 
My  Jesus,  my  Redeemer,  lives. 

My  God,  my  Saviour,  comes ; 
Ere  long  I  know  he  shall  appear. 

In  power  and  glory  great ; 
And  death,  the  last  of  all  his  foes. 

Lie  vanquish'd  at  his  feet. 

Then,  though  the  worms  my  flesh  devour. 

And  make  my  form  their  prey, 
I  know  I  shall  arise  with  power. 

On  the  last  judgment-day  ;— 
When  God  shall  stand  upon  the  earth. 

Him  then  mine  eyes  shall  see; 
My  flesh  shall  feel  a  sacred  birth ; 

And  ever  with  him  be. 

Then  his  own  hand  shall  wipe  the  teare 

From  every  weeping  eye; 
And  pains,  and  groans,  and  griefs,  and 
fears. 

Shall  cease  eternally. 
How  long,  dear  Saviour!  Oh,  how  long 

Shall  this  bright  hour  delay? 
Fly  swift  around,  ye  wheels  of  time. 

And  bring  the  welcome  day." 

Watts. 

CHAPTER  IV. 

ANALYSIS  OF  THE  CHAPTER. 

This  chapter  comprises  the  follow- 
ing points : ' 

I.  Exhortations. 

II.  Solemn  commands  to  live  as 
became  Christians. 

III.  The  expression  of  a  grateful 
acknowledgment  of  the  favours 
which  he  had  received  from  them ; 
and, 

IV.  The  customary  salutations. 

I.  Exhortations.  Vs.  1 — 3.  (1.) 
He  exhorts  them  to  stand  fast  in  the 
Lord.  Ver.  1.  (2.)  He  entreats  Eu- 
odias  and  Syntyche,  who  appear  to 
have  been  alienated  from  each  other, 
to  be  reconciled.  Ver.  2.  (3.)  He 
entreats  one  whom  he  calls  a  *  true 
yoke-fellow'  to  render  assistance  to 
those  women  who  had  laboured  with 
him  in  the  gospel.  Ver.  3. 

II.  Commands.  Vs.  4 — 9.  He 
commands  them  to  rejoice  in  the 
Lord  always,  ver.  4;   to  let  their 

I  moderation  be  known  to  all,  ver.  5 ; 
I  to  have  no, anxiety  about  worldly 


244 


PHILIPPIANS. 


[A.  D.  64. 


CHAPTER  IV. 


THEREFORE,    my  brethren 
dearly  beloved  and   longed 


matters,  but  in  all  their  necessities 
to  go  to  God,  vs.  6,  7;  and  to  do 
whatever  was  honest,  just,  pure, 
lovely,  and  of  good  report.  Vs.  8,  9. 

III.  A  grateful  acknowledgment 
of  their  kindness.  Vs.  10 — 19.  He 
says  that  their  care  of  him  had  been 
manifested  again,  in  such  a  way  as 
to  be  highly  grateful  to  his  feelings. 
Ver.  10.  He  did  not  indeed  say  that 
he  had  suffered,  for  he  had  learned, 
in  whatever  state  he  was,  to  be  con- 
tent (vs.  11 — 13);  but  they  had 
shown  a  proper  spirit  in  endeavour- 
ing to  relieve  his  necessities,  ver.  14. 
He  remarks  that  their  church  was 
the  only  one  that  had  aided  him 
when  he  was  in  Macedonia,  and 
that  they  had  sent  to  him  more  than 
once  when  he  was  in  Thessalonica, 
and  says  that  their  favour  now  was 
an  offering  acceptable  to  God,  who 
would  abundantly  reward  them.  Vs. 
15—20. 

TV.  Salutations.  Vs.  21—23. 

1.  Therefore,  my  brethren  dearly 
beloved  and  longed  for.  Doddridge 
unites  this  verse  with  the  previous 
chapter,  and  supposes  that  it  is  the 
proper  close  of  the  solemn  statement 
which  the  apostle  makes  there.  The 
word  therefore — MSts — has  undoubt- 
ed reference  to  the  remarks  made 
there ;  and  the  meaning  is,  that  in 
view  of  the  fiict  that  there  were  many 
professed  Christians  who  were  not 
sincere — ^that  the  '  citizenship'  of  all 
true  Christians  was  in  heaven,  and 
that  Christians  looked  for  the  coming 
of  the  Lord  Jesus,  who  would  make 
them  like  to  himself,  the  apostle  ex- 
horts them  to  stand  fast  in  the  Lord. 
The  accumulation  of  epithets  of  en- 
dearment in  this  verse  shows  his 
tender  regard  tor  them,  and  is  ex- 


for,  my  joy  and  crown,  so  stand 
fast  in  the  Lord,  my  dearly  be 
loved. 

2  I  beseech  Euodias,  and  be 


pressive  of  his  earnest  solicitude  for 
their  welfare,  and  his  deep  convic- 
tion of  their  danger.  The  term 
'  longed  for"*  is  expressive  of  strong 
affection.  See  ch.  i.  8,  and  ii.  26. 
^  My  joy.  The  source  of  my  joy. 
He  rejoiced  in  the  fact  that  they  had 
been  converted  under  him ;  and  in 
their  holy  walk  and  their  friendship. 
Our  chief  joy  is  in  our  friends ;  and 
the  chief  happiness  of  a  minister  of 
the  gospel  is  in  the  pure  lives  of 
those  to  whom  he  ministers.  See 
3  John  4.  %  And  crown.  Comp. 
1  Thess.  ii.  19.  The  word  crown 
means  a  circlet,  chaplet,  or  diadem, 
(1)  as  the  emblem  of  royal  dignity—- 
the  symbol  of  office ;  (2)  as  the  prize 
conferred  on  victors  in  the  public 
games,  1  Cor.  ix.  25,  and  hence  as 
an  emblem  of  the  rewards  of  a  fu- 
ture life,  2  Tim.  iv.  8.  James  i.  12. 
1  Pet.  V.  4 ;  (3)  anything  that  is  an 
ornament  or  honour,  as  one  glories 
in  a  crown.  Comp.  Prov.  xii.  4,  "A 
virtuous  woman  is  a  crown  to  her 
husband ;"  xiv.  24,  "  The  crown  of 
the  wise  is  their  riches;"  xvi.  31, 
"The  hoary  head  is  a  crown  of 
glory ;"  xvii.  6,  "  Children's  children 
are  the  crown  of  old  men."  The 
idea  here  is,  that  the  church  at  Phi- 
lippi  was  that  in  which  the  a^xistle 
gloried.  He  regarded  it  as  a  high 
honour  to  have  been  the  means  of 
founding  such  a  church,  and  he 
looked  upon  it  with  the  same  inte- 
rest with  which  a  monarch  looks 
upon  the  diadem  which  he  wears. 
^  So  stand  fast  in  the  Lord.  In 
the  service  of  the  Lord,  and  in  the 
strength  which  he  imparts.  See 
Notes  on  Eph.  vi.  13,  14. 

2.  /  beseech  Euodias,  and  beseecl 
Syntyche.  These  are  doubtless  th* 
names  of  females.     The  name  Syn 


A.D.64.] 


CHAPTER  IV. 


245 


seech  Syntyche,  that  they  be  of 
the  same  mind  in  the  Lord. 
3  And  I  entreat  thee  also,  true 

tyche  is  sometimes  the  name  of  a 
man ;  but,  if  these  persons  are  refer- 
red to  in  ver.  3,  there  can  be  no 
doubt  that  they  were  females.  No- 
thing more  is  known  of  them  than  is 
here  mentioned.  It  has  been  com- 
monly supposed  that  they  were  dea- 
conesses, who  preached  the  gospel  to 
those  of  their  own  sex ;  but  there  is 
no  certain  evidence  of  this.  All 
that  is  known  is,  that  there  was 
some  disagreement  between  them, 
and  the  apostle  entreats  them  to  be 
reconciled  to  each  other.  ^  That 
they  he  of  the  same  mind.  That 
they  be  united,  or  reconciled.  Whe- 
ther the  difference  related  to  doc- 
trine, or  to  something  else,  we  can- 
not determine  from  this  phrase.  The 


language  is  such  as  would  properlj^  phe  was  sincere,  faithful,  worthy  of 


relate  to  any  difference.  IT  In  the 
Lordi  In  their  christian  walk  and 
plans.  They  were  doubtless  profess- 
ing Christians,  and  the  apostle  ex- 
horts them  to  make  the  Lord  the 
great  object  of  their  affections,  and, 
in  their  regard  for  him,  to  bury  all 
their  petty  differences  and  animosi- 
ties. 

3.  And  I  entreat  thee  also,  true 
yoke-fellow.  It  is  not  known  to 
whom  the  apostle  refers  here.  No 
name  is  mentioned,  and  conjecture 
is  useless.  All  that  is  known  is,  that 
it  was  some  one  whom  Paul  regard- 
ed as  associated  with  himself  in  la- 
bour, and  one  who  was  so  prominent 
at  Philippi  that  it  would  be  under- 
stood who  was  referred  to,  without 
more  particularly  mentioning  him. 
The  presumption,  therefore,  is,  that 
it  was  one  of  the  ministers,  or  '  bi- 
shops' (see  Notes,  ch.  i.  1)  of  Philip- 
pi,  who  had  been  particularly  asso- 
ciated with  Paul  when  he  was  there. 
The  epistle  was  addressed  to  the 
*  church  with  the  bishops  and  dea- 
cons' (ch.  i.  1);  and  the  fact  that 
21* 


yoke-fellow,  help  those  women 
which  laboured  with  me  in  the 
gospel,  with   Clement  also,  and 


this  one  had  been  particularly  asso« 
ciated  with  Paul,  would  serve  to  de- 
signate him  with  sufficient  particu- 
larity. Whether  he  was  related  to 
the  women  referred  to,  is  wholly  un- 
known. Doddridge  supposes  that  he 
might  be  the  husband  of  one  of  these 
women ;  but  of  that  there  is  no  evi- 
dence. The  term  'yoke-fellow' — 
cv^vyo^ — some  have  understood  as  a 
proper  name  {Syzygus)\  but  the 
proper  import  of  the  word  is  yoke- 
fellow, and  there  is  no  reason  to  be- 
lieve that  it  is  used  here  to  denote  a 
proper  name.  If  it  had  been,  it  is 
probable  that  some  other  word  than 
that  here  used  and  rendered  true — 
w^cftoj — would  have  been  employed. 
The  word  true — yvjjcytoj — means  that 


confidence.  Paul  had  had  evidence 
of  his  sincerity  and  fidelity ;  and  he 
was  a  proper  person,  therefore,  to 
whom  to  intrust  a  delicate  and  im- 
portant business.  *[[  Help  those  wo- 
men. The  common  opinion  is,  that 
the  women  here  referred  to  were 
Euodias  and  Syntyche,  and  that  the 
office  which  the  friend  of  Paul  was 
asked  to  perform  was,  to  secure  a  re- 
conciliation between  them.  There 
is,  however,  no  certain  evidence  of 
this.  The  reference  seems  rather  to 
be  to  influential  females  who  had  ren- 
dered important  assistance  to  Paul 
when  he  was  there.  The  kind  of 
'  help'  which  was  to  be  imparted  was 
probably  by  counsel,  and  friendly  co- 
operation in  the  duties  which  they 
were  called  to  perform.  There  is 
no  evidence  tliat  it  refers  to  pecuni 
ary  aid;  and,  had  it  referred  to  a 
reconciliation  of  those  who  were  at 
variance,  it  is  probable  that  some 
other  word  would  have  been  used 
than  that  here  rendered  help — gux- 
Tjo^'^olvov.  ^  Which  laboured  with  me 
in  the  gospel.    As  Paul  did  not  per- 


S46 


PHILIPPIANS. 


[A.  D.  64. 


with  other  my  fellow-labourers, 
whose  names  are  in  the  book  of 
life. 


mit  women  to  preach  (see  1  Tim. 
ii.  12 ;  comp.  Notes  on  1  Cor.  x.  5), 
he  must  have  referred  here  to  some 
other  services  which  they  had  ren- 
dered. There  were  deaconesses  in 
the  primitive  churches  (Notes,  Rom. 
xvi.  1.  1  Tim.  v.  9,  seq.),  to  whom 
was  probably  intrusted  particularly 
the  care  of  the  female  members  of  a 
church.  In  the  custom  which  pre- 
vailed in  the  oriental  world,  of  ex- 
cluding females  from  the  public 
gaze,  and  of  confining-  them  to  their 
houses,  it  would  not  be  practicable 
for  the  apostles  to  have  access  to 
them.  The  duties  of  instructing  and 
exhorting  them  were  then  probably 
intrusted  chiefly  to  pious  females; 


4  Rejoice  *  in  the  Lord  alway : 
and  again  I  say,  Rejoice. 

5  Let    3'our    moderation  ^  be 

ac.  3.  1.  '      '  ftlCo.  9.25. 


be  rendered  in  the  gospel.  Paul 
could  regard  such  as  'labouring  with 
him,'  though  they  were  not  engaged 
in  preaching.  ^With  Clement  also. 
That  is,  they  were  associated  with 
Clement,  and  with  the  other  fellow- 
labourers  of  Paul,  in  aiding  him  in 
the  gospel.  Clement  was  doubtless 
some  one  who  was  *well  known 
among  them;  and  the  apostle  felt 
that,  by  associating  them  with  him, 
as  having  been  real  helpers  in  the 
gospel,  their  claim  to  respectful  at- 
tention would  be  better  appreciated. 
Who  Clement  was,  is  unknown. 
Most  of  the  ancients  say  it  was  Cle- 
ment of  Rome,  one  of  the  primitive 
fathers.  But  there  is  no  evidence 
of  this.  The  name  Clement  was 
con^mon,  and  there  is  no  improbabi- 
lity in  supposing  that  there  might 
have  been  a  preacher  of  this  name 
m  the  church  at  Philippi.  Tf  Whose 
names  are  in  the  book  of  life.  See 
Notes  on  Isa.  iv.  3.  The  phrase, 
*  the  book  of  life,'  which  occurs  here, 
and  in  Rev.  iii.  5 ;  xiii.  8 ;  xx.  12. 
15;  xxi.  27;  xxii.  19,  is  a  Jewish 


phrase,  and  refers  originally  to  a  re- 
cord or  catalogue  of  names,  as  the 
roll  of  an  army.  It  then  means  to 
be  among  the  living,  as  the  name  of 
an  individual  would  be  erased  from 
a  catalogue  when  he  was  deceased. 
The  word  life  here  refers  to  eternal 
life ;  and  the  whole  phrase  refers  to 
those  who  were  enrolled  among  the 
true  friends  of  God,  or  who  would 
certainly  be  saved.  The  use  of  this 
phrase  here  implies  the  belief  of 
Paul  that  these  persons  were  true 
Christians.  Names  that  are  written 
in  the  book  of  life  will  not  be  blotted 
out.  If  the  hand  of  God  records 
them  there,  who  can  obliterate 
them] 


and  in  this  way  important  aid  would^  ^    4.  Rejoice  in  the  Lord    alway. 
^    '     "  1      T^    1    ggg  Notes,  ch.  iii.  1.    It  is  the  privi- 

lege of  Christians  to  do  this,  not  at 
certain  periods  and  at  distant  inter- 
vals, but  at  all  times  they  may  re- 
joice that  there  is  a  God  and  Sa- 
viour ;  they  may  rejoice  in  the  cha- 
racter, law,  and  government  of  God 
— in  his  promises,  and  in  communion 
with  him.  The  Christian,  therefore, 
may  be,  and  should  be,  always  a 
happy  man.  If  everything  else 
changes,  yet  the  Lord  does  not 
change;  if  the  sources  of  all  other 
joy  are  dried  up,  yet  this  is  not; 
and  there  is  not  a  moment  of  a 
Christian's  life  in  which  he  may  not 
find  joy  in  the  character,  law,  and 
promises  of  God. 

5.  Let  your  moderation  he  known 
unto  all  men.  That  is,  let  it  be  such 
that  others  may  see  it.  This  does 
not  mean  that  they  were  to  make  an 
ostentatious  display  of  it,  but  that  it 
should  be  such  a  characteristic  of 
their  lives  that  it  would  be  constant- 
ly visible  to  others.  The  word  mo- 
deration —  iTiitixU  —  refers  to  re 
straint  on  the  passions,  general  so- 


A.  D.  64.] 


CHAPTER  IV. 


247 


known  unto  all  men :  The  Lord  " 
is  at  hand. 

a  Re.  22.  7,  20. 


berness  of  living,  being  free  from  all 
excesses.  The  word  properly  means 
that  which  is  Jit  or  suitable^  and  then 
propriety,  gentleness,  mildness. — 
They  were  to  indulge  in  no  excess 
of  passion,  or  dress,  or  eating,  or 
drinking.  They  were  to  govern 
their  appetites,  restrain  their  tem- 
per, and  to  be  examples  of  what  was 
proper  for  men  in  view  of  the  ex- 
pectation that  the  Lord  would  soon 
appear.  ^  The  Lord  is  at  hand.  Is 
near.  See  Notes,  ch.  iii.  20.  1  Cor. 
xvi.  22.  This  has  the  appearance 
of  being  a  plirase  in  common  use 
among  the  early  Christians,  and  as 
being  designed  to  keep  before  their 
minds  a  lively  impression  of  an  event 
which  ought,  by  its  anticipation,  to 
produce  an  important  effect.  Whe- 
ther, by  this  phrase,  they  commonly 
understood  the  coming  of  the  Lord 
to  destroy  Jerusalem,  or  to  remove 
them  by  death,  or  to  judge  the  world, 
or  to  reign  personally  on  the  earth, 
it  is  impossible  now  to  determine, 
and  is  not  very  material  to  a  proper 
understanding  of  its  use  here.  The 
idea  is,  that  the  expectation  that  the 
Lord  Jesus  will '  come,'  ought  to  be 
allowed  to  produce  moderation  of 
our  passions,  in  our  manner  of  liv- 
ing, in  our  expectations  of  what  this 
world  can  furnish,  and  in  our  desires 
of  earthly  good.  On  him  who  feels 
that  he  is  soon  to  die,  and  to  stand 
at  the  bar  of  God— -on  him  who  ex- 
pects soon  to  see  the  Lord  Jesus 
coming  in  the  clouds  of  heaven,  it 
cannot  fail  to  have  this  effect.  Men 
indulge  their  passions — are  extrava- 
gant in  their  plans  of  life,  and  in 
their  expectations  of  earthly  good  for 
themselves  and  for  their  Amilies, 
because  they  have  no  realizing  sense 
of  the  truth  that  there  is  before  tkem 
a  vast  eternity.  He  that  has  a  lively 
€>^pectation  that  heaven  will  soon  be 


6  Be  careful  *  for  nothing ;  but 
in  every  thing  by  prayer  and  sup- 

b  Mat.  6.  25.    1  Pe.  5.  7. 


his,  will  form  very  moderate  expecta- 
tions of  what  this  world^ian  furnish. 

6.  Be  careful  for  nothing.  That 
is,  be  not  anxious  or  solicitous  about 
the  things  of  the  present  life.  The 
word  here  used — ixspLjivoits — does  not 
mean  that  we  are  to  exercise  no  care 
about  worldly  matters — no  care  to 
preserve  our  property,  or  to  provide 
for  our  families  (comp.  1  Tim.  v.  8) ; 
but  that  there  is  to  be  such  confi- 
dence in  God  as  to  free  the  mind 
from  anxiety,  and  such  a  sense  of 
dependence  on  him  as  to  keep  it 
calm.  See  the  subject  explained  in 
the  Notes  on  Matt.  vi.  25.  ^But  in 
everything.  Everything  in  refer- 
ence to  the  supply  of  your  wants, 
and  the  wants  of  your  families; 
everything  in  respect  to  afflictions, 
embarrassments,  and  trials;  and 
everything  relating  to  your  spiritual 
condition.  There  is  nothuig  which 
pertains  to  body,  mind,  estate,  friends, 
conflicts,  losses,  trials,  hopes,  fears, 
in  reference  to  which  we  may  not 
go  and  spread  it  all  out  before  the 
Lord.  ^  By  prayer  and  supplica- 
tion. The  word  rendered  supplica- 
tion is  a  stronger  term  than  the  for- 
mer. It  is  the  mode  of  prayer  pecu- 
liarly which  arises  from  the  sense  of 
need,  or  want — from  Sioficu,  to  want, 
to  need.  IT  With  thanksgiving. 
Thanksgiving  connected  with  prayer. 
We  can  always  find  something  to 
be  thankful  for,  no  matter  what  may 
be  the  burden  of  our  wants,  or  the 
special  subject  of  our  petitions. 
When  we  pray  for  the  supply  of  our 
wants,  we  may  be  thankful  for  that 
kind  providence  which  has  hitherto 
befriended  us ;  when  we  pray  for  re- 
storation from  sickness,  we  may  be 
thankful  for  the  health  we  have 
hitherto  enjoyed,  and  for  God's  mer- 
ciful interposition  in  the  former  days 
of  trial,  and  for  his  goodness  in  now 


248 


PHILIPPIANS. 


[A.  D.  64. 


plication,  with  thanksgiving,  let 
your  request  be  made  Imown  unto 
God: 

7  And    the    peace  "  of  God, 

a  Is.  2G.  3.     Jno.  14.  27. 


sparing  our  lives;  when  we  pray- 
that  our  children  and  friends  may  be 
preserved  from  danger  and  death, 
we  may  remember  how  often  God 
has  interposed  to  save  them ;  when, 
oppressed  with  a  sense  of  sin,  we 
pray  for  pardon,  we  have  abundant 
cause  of  thanksgiving  that  there  is 
a  glorious  way  by  which  we  may  be 
saved.  The  greatest  sufferer  that 
lives  in  this  world  of  redeeming 
love,  and  who  has  the  offer  of  heaven 
before  him,  has  cause  of  gratitude. 
^  Let  your  request  be  made  known 
unto  God.  Not  as  if  you  were  to 
give  hira  information^  but  to  express 
to  him  to  your  wants.  God  needs 
not  to  be  informed  of  our  necessities, 
but  he  requires  that  we  come  and 
express  them  to  him.  Corap.  Ezek. 
xxxvi.  37.  "  Thus  saitli  the  Lord 
God,  I  will  yet  for  this  be  inquired 
of  by  the  house  of  Israel  to  do  it  for 
them." 

7.  And  the  peace  of  God.  The 
peace  which  God  gives.  The  peace 
here  particularly  referred  to  is  that 
which  is  felt  when  we  have  no  anx- 
ious care  about  the  supply  of  our 
wants,  and  when  we  go  confidently 
and  commit  everything  into  the 
handi  of  God.  "Thou  wilt  keep 
liim  in  perfect  peace  whose  mind  is 
stayed  on  thee."  Isa.  xxvi.  3.  See 
Notes  on  John  xiv.  27.  ^  Which 
passeth  all  understanding.  That 
is,  which  surpasses  all  that  men  had 
conceived  or  imagined.  The  ex- 
pression is  one  that  denotes  that  the 
peace  imparted  is  of  the  highest 
possible  kind.  The  apostle  Paul 
frequently  used  terms  which  had 
somewhat  of  a  hyperbolical  cast  (see 
Notes  on  Eph.  iii.  19.  Comp.  John 
xxi.  25),  and  the  language  here  is 
that  which  one  wculd  use  who  de- 


which  passeth  all  understanding, 
shall  keep  your  hearts  and  minds 
through  Christ  Jesus. 

8  Finally,  brethren,  whatsoever 


signed  to  speak  of  that  which  was 
of  the  highest  order.  The  Christian, 
committing  his  way  to  God,  and  feel- 
ing that  he  will  order  all  things 
aright,  has  a  peace  which  is  nowhere 
else  known.  Nothing  else  will  fur- 
nish it  but  religion.  No  confi- 
dence that  a  man  can  have  in  his 
own  powers ;  no  reliance  which  he 
can  repose  on  his  own  plans  or  on 
the  promises  or  fidelity  of  his  fellow- 
men,  and  no  calculations  which  he 
can  make  on  the  course  of  events, 
can  impart  such  peace  to  the  soul  as 
simple  confidence  in  God.  IT  Shall 
keep  your  hearts  and  minds.  That 
is,  shall  keep  them  fi-om  anxiety  and 
agitation.  The  idea  is,  that  by  thus 
making  our  requests  known  to  God, 
and  going  to  him  in  view  of  all  our 
trials  and  wants,  the  mind  would 
be  preserved  firom  distressing  anx- 
iety. The  way  to  find  peace,  and 
to  have  the  heart  kept  from  trouble, 
is  thus  to  go  and  spread  out  all  be- 
fore the  Lord.  Comp.  Isa.  xxvi.  3, 
4. 20 ;  xxxvi i.  1 — 7.  The  word  here 
rendered  shall  keep,  is  a  military 
term,  and  means  that  the  mind  would 
be  guarded  as  a  camp  or  castle  is. 
It  would  be  preserved  from  the  in- 
trusion of  anxious  fears  and  alarms. 
%  Through  Christ  Jesus.  By  his 
agency,  or  intervention.  It  is  only 
in  him  that  the  mind  can  be  preserv- 
ed in  peace.  It  is  not  by  mere  con- 
fidence in  God,  or  by  mere  prayer,  but 
it  is  by  confidence  in  God  as  he  is 
revealed  through  the  Redeemer,  and 
by  faith  in  him.  Paul  never  lost 
sight  of  the  truth  that  all  the  secu- 
rity and  happiness  of  a  believer  were 
to  be  traced  to  the  §aviour. 

8.  Finally,  brethren.  As  for  what 
remains  —  7:6  rjoirtov  —  or  as  a  final 
counsel  or  exhortation.       %  What- 


A.  1).  64] 


CHAPTER  IV. 


249 


things  are  true,* whatsoever  things 

a  Ep.  4  25. 


soever  things  are  true.  In  this  ex- 
hortation the  apostle  assumes  that 
there  were  certain  things  admitted 
to  be  true,  and  pure,  and  good,  in  the 
world,  which  had  not  been  directly 
revealed,  or  which  were  commonly- 
regarded  as  such  by  the  men  of  the 
world,  and  his  object  is  to  show  them 
that  such  things  ought  to  be  exhibit- 
ed by  the  Christian.  Everything 
that  was  honest  and  just  towards 
God  and  towards  men  was  to  be 
practised  by  them,  and  they  were  in 
all  things  to  be  examples  of  the  high- 
est kind  of  morality.  They  were 
not  to  exhibit  partial  virtues ;  not  to 
perform  one  set  of  duties  to  the  ne- 
glect or  exclusion  of  others ;  not  to 
be  faithful  in  their  duties  to  God, 
and  to  neglect  their  duty  to  men ; 
not  to  be  punctual  in  their  religious 
rites,  and  neglectful  of  the  common 
laws  of  morality  ;  but  they^  were  to 
do  everything  that  could  be  regard- 
ed as  the  fair  subject  of  commenda- 
tion, and  that  was  implied  in  the 
highest  moral  character.  The  word 
true  refers  here  to  everything  that 
was  the  reverse  of  falsehood.  They 
were  to  be  true  to  their  engagements ; 
true  to  their  promises ;  true  in  their 
statements ;  and  true  in  their  friend- 
ships. They  were  to  maintain  the 
truth  about  God;  about  eternity; 
about  the  judgment;  and  about  every 
man's  character.  Truth  is  a  repre- 
sentation of  things  as  they  are ;  and 
they  were  constantly  to  live  under 
the  correct  impression  of  objects.  A 
man  who  is  false  to  his  engagements, 
or  false  in  his  statements  and  pro- 
mises, is  one  who  will  always  dis- 
grace religion.  ^  Whatsoever  things 
are  honest,  ai^iva.  Properly,  vene- 
rable^ reverend;  then  honourable, 
reputable.  The  word  was  originally 
used  in  relation  to  the  gods,  and  to 
the  things  that  pertained  to  them,  as 
being  worthy  of  honour  or  venera- 


are  ^  honest,  *  whatsoever  things 

»  or,  venerable.  b  2  Co.  8.  21. 


tion.  Passoio.  As  applied  to  men, 
it  cpmmonly  means  grave,  dignified, 
worthy  of  veneration  or  regard.  In 
the  New  Testament  it  is  rendered 
grave  in  1  Tim.  iii.  8.  11,  and  Titus 
ii.  2,  the  only  places  where  the  word 
occurs  except  this;  and  the  noun 
(osixvotTji)  is  rendered  honesty  in  1 
Tim.  ii.  2,  and  gravity  in  1  Tim.  iii. 
4,  and  Tit.  ii.  7.  It  occurs  nowhere 
else  in  the  New  Testament.  The 
word,  therefore,  does  not  express 
precisely  what  the  word  honest  does 
with  us,  as  confined  to  dealings  or 
business  transactions,  but  rather  has 
reference  to  what  was  regarded  as 
worthy  of  reputation  or  honour;  what 
there  was  in  the  customs  of  society, 
in  the  respect  due  to  age  and  rank, 
and  in  the  intercourse  of  the  world, 
that  deserved  respect  or  esteem.  It 
includes  indeed  what  is  right  in 
the  transaction  of  business,  but  it 
embraces  also  much  more,  and 
means  that  the  Christian  is  to  show 
respect  to  all  the  venerable  and  pro- 
per customs  of'  society,  when  they 
did  not  violate  conscience  or  inter- 
fere with  the  law  of  God.  Comp. 
1  Tim.  iii.  7.  ^  Whatsoever  things 
are  just.  The  things  which  are 
right  between  man  and  man.  A 
Christian  should  be  just  in  all  his 
dealings.  His  religion  does  not  ex- 
empt him  from  the  strict  laws  which 
bind  men  to  the  exercise  of  this  vir- 
tue, and  there  is  no  way  by  which  a 
professor  of  religion  can  do  more  in- 
jury perhaps  than  by  injustice  and 
dishonesty  in  his  dealings.  It  is  to 
be  remembered  that  the  men  of  the 
world,  in  estimating  a  man's  charac- 
ter, affix  much  more  importance  to 
the  virtues  of  justice  and  honesty 
than  they  do  to  regularity  in  observ- 
ing the  ordinances  of  religion ;  and 
tlierefore  if  a  Christian  would  make 
an  impression  on  his  fellow-men  fa- 
vourable to  religion,  it  is  indispensa- 


250 


PHILIPPIANS. 


[A.D.  64 


are  just,  *»  whatsoever  things  are 
pure,  *  whatsoever  things  are  love- 
ly, '  whatsoever  things  are  of  good 
report ;  "  if  there  he  any  virtue,  " 


a  De.  10.20.  Is.  26.  7. 
6Ja.3.17.  IJno.  3.  a 
d  Col.  4.  5.    He.  11.  2. 


c  1  Co.  c.  13.  * 
e  2  Pe.  1.  3, 4. 


IjIq  that  he  manifest  uncorrupted  in- 
legrity  in  his  deahngs.  IT  Whatso- 
ever things  are  pure.  .  Chaste — in 
thought,  and  feehng,  and  in  the  in- 
tercourse between  the  sexes.  Comp. 
Notes,  1  Tim.  v.  2.  ^  Whatsoever 
things  are  lovely.  The  word  here  used 
means  properly  what  is  dear  to  any 
one ;  then  what  is  pleasing.  Here  it 
means  what  is  amiable — such  a  tem- 
per of  mind  that  one  can  love  it ;  or 
Buch  as  to  be  agreeable  to  others. 
A.  Christian  should  not  be  sour,  crab- 
bed, and  irritable  in  his  temper — for 
nothing  almost  tends  so  much  to  in- 
jure the  cause  of  religion  as  a  tem- 
per always  chafed ;  a  brow  morose 
and  stern ;  an  eye  that  is  severe  and 
unkind,  and  a  disposition  to  find  fault 
with  everythmg.  And  yet  it  is  to 
6e  regretted  that  there  are  many 
persons,  who  make  no  pretensions  to 
piety,  who  far  surpass  many  profes- 
sors of  religion  in  the  virtue  here 
commended.  A  sour  and  crabbed 
temper  in  a  professor  of  religion  will 
undo  all  the  good  that  he  attempts 
to  do.  %  Whatsoever  things  are  of 
good  report.  That  is,  whatsoever 
is  truly  reputable  in  the  world  at 
large.  There  are  actions  which  all 
.nen  agree  in  commending,  and 
which  in  all  ages  and  countries  are 
regarded  as  virtues.  Courtesy,  ur- 
banity, kindness,  respect  for  parents, 
purity  between  brothers  and  sisters, 
are  among  those  virtues,  and  the 
Christian  should  be  a  pattern  and  an 
t/xample  in  them  all.  His  useful- 
ness depends  much  more  on  the  cul- 
tivation of  these  virtues  than  is  com- 
monly supposed.  ^  if  there  be  any 
virtue.  If  there  is  anything  truly 
virtuous.     Paul  did  not  suppose  that 


and  if  there  be  any  praise/  think 
on  these  things. 

9  Those  things  which  ye  have 
both  learned,  and  received,  and 
heard>  and  seen  in  me,  do :  and  the 
God  ^  of  peace  shall  be  with  you. 

/Ro.  13.  3.  g- He.  13.20. 


he  had  given  a  full  catalogue  of  the 
virtues  which  he  would  have  culti- 
vated. He,  therefore,  adds,  that  if 
there  was  anything  else  that  had  the 
nature  of  true  virtue  in  it,  they 
should  be  careful  to  cultivate  that 
also.  The  Christian  should  be  a  pat- 
tern and  example  of  every  virtue. 
^  And  if  there  be  any  praise.  Any- 
thing worthy  of  praise,  or  that  ought 
to  be  praised.  ^  Think  on  these 
things.  Let  them  be  the  object  of 
your  careful  attention  and  study,  so 
as  to  practise  them.  Think  what 
they  are ;  think  on  the  obligation  to 
observe  them;  think  on  the  influ- 
ence which  they  would  have  on  the 
world  around  you. 

9.  Those  things  which  ye  have 
both  learned^  and  received^  and 
heard,  and  seen  in  me,  do.  That  is, 
what  you  have  witnessed  in  me,  and 
what  you  have  learned  of  me,  and 
what  you  have  heard  about  me,  prac- 
tise yourselves.  Paul  refers  them  to 
his  uniform  conduct — to  all  that  they 
had  seen,  and  known,  and  heard  of 
him,  as  that  which  it  was  proper  for 
them  to  imitate.  The  same  thing, 
substantially,  he  urges  in  ch.  iii.  17. 
See  Notes  on  that  verse.  It  could 
have  been  only  the  consciousness 
of  a  pure  and  upright  life  which 
would  make  such  counsel  proper. 
How  few  are  the  men  at  this  day 
who  can  urge  others  to  imitate  all 
that  they  have  seen  in  them,  and 
learned  from  them,  and  heard  of 
them.  ^  And  the  God  of  peace 
shall  be  with  you.  The  God  who 
gives  peace.  Comp.  Heb.  xiii.  20. 
1  Thes&.  V.  23.  See  also  Notes  on 
ver.  7.  The  meaning  here  is,  that 
Paul,  by  pursuing  the  course  of  life 


A.  D.  64.] 


CHAPTER  IV. 


251 


10  But  I  rejoiced  in  the  Lord 
greatly,  that  now  at  the  last  your 
care  of  me  ^  hath  flourished  again ; 
wherein  ye  were  also  careful,  but 
ye  lacked  opportunity. "» 

»  or,  is  revived.  a  2  Cor.  6.  7. 


which  he  had  led,  and  which  he  here 
counsels  them  to  follow,  had  found 
that  it  had  been  attended  with  the 
blessing  of  the  God  of  peace,  and 
he  felt  the  fullest  assurance  that  the 
same  blessing  would  rest  on  them 
if  they  imitated  his  example.  The 
way  to  obtain  the  blessing  of  the 
God  of  peace,  is  to  lead  a  holy  life, 
and  to  perform  with  faithfulness  all 
the  duties  which  we  owe  to  God  and 
to  our  fellow-men. 

10.  But  I  rejoiced  in  the  Lord 
greatly.  The  favour  which  Paul 
had  received,  and  for  which  he  felt 
so  much  gratitude,  had  been  received 
of  the  Philippians ;  but  he  regarded 
'  the  Lord'  as  the  source  of  it,  and 
rejoiced  in  it  as  the  expression  of  his 
kindness.  The  effect  was  to  lead 
his  heart  with  cheerfulness  and  joy 
up  to  God.  ^  That  now  at  the  last. 
After  so  long  a  time.  The  reason 
why  he  had  not  before  received  the 
favour,  was  not  neglect  or  inatten- 
tion on  their  part,  but  the  difficulty 
of  having  communication  with  him. 
^  Your  care  of  me  hath  flourished 
again.  In  the  margin  this  is  ren- 
dered 'is  revived,"*  and  this  is  the 
proper  meaning  of  the  Greek  word, 
[t  is  a  word  properly  applicable  to 
plants  or  flowers,  meaning  to  grow 
green  again;  to  flourish  again;  to 
spring  up  again.  Here  the  meaning 
is,  that  they  had  been  VLgOiin prospered 
in  their  care  of  him,  and  to  Paul  it 
seemed  as  if  their  care  had  sprung 
up  anew.  Tf  Wherein  ye  were  also 
careful.  That  is,  they  were  desi- 
rous to  render  him  assistance,  and  to 
minister  to  his  wants.  Paul  add* 
this,  lest  they  should  think  he  was 
disposed  to  blame  them  for  inatten- 


11  Not  that  I  speak  in  respect 
of  want:  for  I  have  learned,  in 
whatsoever  state  I  am,  therewith 
to  be  content.  * 


6  He.  13.  5. 


tion.  %  But  ye  lacked  opportunity. 
Because  there  were  no  persons  go- 
ing to  Rome  from  Philippi  hy  whom 
they  could  send  to  him.  The  dis- 
tance was  considerable,  and  it  is  not 
probable  that  the  intercourse  be- 
tween the  two  places  was  very  con- 
stant. 

11.  Not  that  I  speak  in  respect  of 
want.  Though  Paul  was  doubtless 
often  in  circumstances  of  necessity, 
yet  he  did  not  make  these  remarks 
on  that  account.  In  his  journeys,  in 
his  imprisonments,  he  could  not  but 
be  at  times  in  want;  but  he  had 
learned  to  bear  all  this;  and  that 
which  most  impressed  itself  on  his 
mind  was  the  interest  which  the 
church  ought  to  show  in  the  cause 
of  religion,  and  the  evidence  which 
it  would  thus  ftirnish  of  attachment 
to  the  cause.  As  to  his  own  per- 
sonal trials,  he  had  learned  to  bear 
them,  so  that  they  did  not  give  him 
great  uneasiness.  IT  For  I  have 
learned,  in  whatsoever  state  I  am, 
therewith  to  be  content.  That  is,  to 
have  a  contented  mind.  Paul  says 
that  he  had  '  learned^  this.  Probably 
by  nature  he  had  a  mind  as  prone  to 
impatience  as  others,  but  he  had 
been  in  circumstances  fitted  to  pro- 
duce a  different  state  of  feeling.  He 
had  had  ample  experience  (2  Cor. 
xi.  26),  and,  in  his  life  of  trials,  he 
had  acquired  invaluable  lessons  on 
the  subject.  He  had  had  abundant 
time  for  reflection,  and  he  had  found 
that  there  was  grace  enough  in  the 
gospel  to  enable  him  to  bear  trials 
with  resignation.  The  considera- 
tions by  which  he  had  been  taught 
this,  he  does  not  state;  but  they 
were  probably  such  as  the  follow- 


252 


PHILIPPIANS. 


[A.  D.64. 


12  I  know  both  how  to  be 
abased,  andllmowhow  to  abound : 

ing :  that  it  is  wrong-  to  murmur  at 
the  allotments  of  Providence;  that 
a  spirit  of  impatience  does  no  good, 
remedies  no  evil,  and  supplies  no 
want;  that  God  could  provide  for 
him  in  a  way  which  he  could  not 
foresee,  and  that  the  Saviour  was 
able  abundantly  to  sustain  him.  A 
contented  mind  is  an  invaluable 
blessing,  and  is  one  of  the  fruits  of 
religion  in  the  soul.  It  arises  from 
the  belief  that  God  is  right  in  all  his 
ways.  Why  should  we  be  impa- 
tient, restless,  discontented]  What 
evil  will  be  remedied  by  ill  what 
want  supplied?  what  calamity  re- 
moved] "He  that  is  of  a  merry 
heart  hath  a  contmual  feast"  (Prov. 
XV.  15) ;  and  one  of  the  secrets  of 
happiness  is  to  have  a  mind  satisfied 
with  all  the  allotments  of  Providence. 
The  members  of  the  Episcopal 
church  beautifully  pray,  every  day, 
'Give  us  minds  always  contented 
with  our  present  condition.'  No 
prayer  can  be  offered  which  will  en- 
ter more  deeply  into  all  our  happi- 
ness on  earth. 

12.  /  know  both  how  to  be  abased. 
To  be  in  circumstances  of  want. 
•([  And  I  know  how  to  abound.  To 
have  an  abundance.  He  had  been 
in  circumstances  where  he  had  an 
ample  supply  for  all  his  wants,  and 
knew  what  it  was  to  have  enough. 
It  requires  as  much  grace  to  keep 
the  heart  right  in  prosperity,  as  it 
does  in  adversity,  and  perhaps  more. 
Adversity,  of  itself,  does  something 
to  keep  the  mind  in  a  right  state ; 
prosperity  does  nothing.  IT  Every- 
where and  in  all  things.  In  all  my 
travels  and  imprisonments,  and  in 
reference  to  everything  that  occurs, 
I  learn  important  lessons  on  these 
points'.  IF/  am  instructed.  The 
word  here  used — fisfivr^fiat — is  one 
that  is  commonly  used  in  relation  to 
mysteriesy  and    denoted    being  in- 


every  where,  and  in  all  things,  1 
am  instructed,  both  to  be  full  and 


structed  in  the  secret  doctrines  that 
were  taught  in  the  ancient '  myste- 
ries.' Passow.  In  those  mysteries, 
it  was  only  the  '  initiated'  who  were 
made  acquainted  with  the  lessons 
that  were  taught  there.  Paul  says 
that  he  had  been  initiated  into  the 
lessons  taught  by  trials  and  by  pros- 
perity. The  secret  and  important 
lessons  which  these  schools  of  adver- 
sity are  fitted  to  teach,  he  had  had 
an  ample  opportunity  of  learning ; 
and  he  had  faithfiilly  embraced  the 
doctrines  thus  taught.  ^Bolh  to  be 
full.  That  is,  he  had  learned  to 
have  an  ample  supply  of  his  wants, 
and  yet  to  observe  the  laws  of  tem- 
peremce  and  soberness,  and  to  che- 
rish gratitude  for  the  mercies  which 
he  had  enjoyed.  ^  And  to  be  hun- 
gry. That  is,  to  be  in  circumstances 
of  want,  and  yet  not  to  murmur  or 
complain.  He  had  learned  to  bear 
all  this  without  discontent  This 
was  then,  as  it  is  now,  no  easy  lesson 
to  learn ;  and  it  is  not  improper  to 
suppose  that,  when  Paul  says  that 
he  had  '  been  instructed'  in  this,  even 
he  means  to  say  that  it  was  only  by 
degrees  that  he  had  acquired  it.  It 
is  a  lesson  which  we  slowly  learn, 
not  to  murmur  at  the  allotments  of 
Providence ;  not  to  be  envious  at  the 
prosperity  of  others;  not  to  repine 
when  our  comforts  are  removed. 
There  may  be  another  idea  suggest- 
ed here.  The  condition  of  Paul  was 
not  always  the  same.  He  passed 
through  great  reverses.  At  one 
time  he  had  abundance;  then  he 
was  reduced  to  want ; — now  he  was 
in  a  state  which  might  be  regarded 
as  affluent;  then  he  was  brought 
down  to  extreme  poverty.  Yester- 
day, he  was  poor  and  hungry;  to- 
day,  all  his  necessities  are  supplied. 
Now,  it  is  in  these  sudden  reverses 
that  grace  is  most  needed,  and  in 
these  rapid  changes  of  life  that  it  w 


A.  D.  64.]  CHAPTER  IV 

to  be  hungry,  both  to  abound  and 
to  suffer  need. 


253 


most  difficult  to  learn  the  lessons  of 
calm  contentment.  Men  get  accus- 
tomed to  an  even  tenor  of  life,  no 
matter  what  it  is,  and  learn  to  shape 
their  temper  and  their  calculations 
according  to  it.  But  these  lessons 
of  philosophy  vanish  when  they  pass 
suddenly  from  one  extreme  to  an- 
other, and  find  their  condition  in  life 
suddenly  changed.  The  garment 
that  was  adapted  to  weather  of  an 
uniform  temperature,  whether  of 
heat  or  cold,  fails  to  be  fitted  to  our 
wants  when  these  transitions  rapidly 
succeed  each  other.  Such  changes 
are  constantly  occurring  in  life.  God 
tries  his  pegple,  not  by  a  steady 
course  of  prosperity,  or  by  long-con- 
tinued and  uniform  adversity,  but  by 
transition  from  the  one  to  the  other ; 
and  it  often  happens  that  the  grace 
which  would  have  been  sufficient  for 
either  continued  prosperity  or  adver- 
sity, would  fiiil  in  the  transition  from 
the  one  to  the  other.  Hence,  new 
grace  is  imparted  for  this  new  form 
of  trial,  and  new  traits  of  christian 
character  are  developed  in  these  ra- 
pid transitions  in  life,  as  some  of  the 
most  beautifiil  exhibitions  of  the  laws 
of  matter  are  brought  out  in  the 
transitions  produced  in  chemistry. 
The  rapid  changes  from  heat  to 
cold,  or  from  a  solid  to  a  gaseous 
state,  develope  properties  before  un- 
known, and  acquaint  us  much  more 
intunately  with  the  wonderfiil  works 
of  God.  The  gold  or  the  diamond, 
unsubjected  to  the  action  of  intense 
heat,  and  to  the  changes  produced 
by  the  powerful  agents  brought  to 
bear  on  them,  might  have  continued 
to  shine  with  steady  beauty  and  bril- 
liancy; but  we  should  never  have 
witnessed  the  peculiar  beauty  and 
brilliancy  which  may  be  produced  in 
rapid  chemical  changes.  And  so 
there  is  many  a  beautiful  tra^t  of 
22 


13  1  can  do  all  things  through' 
Christ  which  strengtheneth  me. 

a  Jno.  15.  5.    2  Co.  12.  9. 


character  which  would  never  have 
been  known  by  either  continued 
prosperity  or  adversity.  There  might 
have  been  always  a  beautiful  exhi- 
bition of  virtue  and  piety,  but  not 
that  peculiar  manifestation  which  is 
produced  in  the  transitions  from  the 
one  to  the  other. 

13.  /  can  do  all  things.  From 
the  experience  which  Paul  had  in 
these  various  circumstances  of  life, 
he  comes  here  to  the  general  con- 
clusion that  he  could  '  do  all  things.' 
He  could  bear  any  trial,  perform 
any  duty,  subdue  any  evil  propen- 
sity of  his  nature,  and  meet  all  the 
temptations  incident  to  any  condi- 
tion of  prosperity  or  adversity.  His 
own  experience  in  the  various 
changes  of  life  had  warranted  hun 
in  arriving  at  this  conclusion;  and 
he  now  expresses  the  firm  confidence 
that  nothing  would  be  required  of 
him  which  he  would  not  be  able  to 
perform.  In  Paul,  this  declaration 
was  not  a  vain  self-reliance,  nor  was 
it  the  mere  result  of  his  former  ex- 
perience. He  knew  well  where  the 
strength  was  to  be  obtained  by  which 
to  do  all  things,  and  on  that  arm  that 
was  able  to  uphold  him  he  confident- 
ly relied.  ^  Through  Christ  which 
strengtheneth  me.  See  Notes  on 
John  XV.  5.  Of  the  strength  which 
Christ  can  impart,  Paul  had  had 
abundant  experience;  and  now  his 
whole  reliance  was  there.  It  was 
not  in  any  native  ability  which  he 
had ;  not  m  any  vigour  of  body  or 
of  mind;  not  in  any  power  which 
there  was  in  his  own  resolutions ;  it 
was  in  the  strength  that  he  derived 
from  the  Redeemer.  By  that  he  was 
enabled  to  bear  cold,  fatigue,  and 
hunger;  by  that,  he  met  tempta- 
tions and  persecutions ;  and  by  that, 
he  engaged  in  the  performance  of 
his  arduous  duties.     Let  us  learn, 


254 


PHILIPPIANS. 


[A.  D.  64 


14  Notwithstanding,  ye  have 
well  done  that  ye  did  communi- 
cate with  my  affliction. 

15  Now,  ye  PhiHppians,  know 
also,  that  in  the  beginning  of  the 


hence,  (1.)  That  we  need  not  sink 
under  any  trial,  for  there  is  one  who 
can  strengthen  us.  (2.)  That  we 
need  not  yield  to  temptation.  There 
is  one  who  is  able  to  make  a  way 
for  our  escape.  (3.)  That  we  need 
not  be  harassed,  and  vexed,  and  tor- 
tured with  improper  thoughts  and 
unholy  desires.  There  is  one  who 
can  enable  us  to  banish  such  thoughts 
from  the  mind,  and  restore  the  right 
balance  to  the  affections  of  the  soul. 
(4.)  That  we  need  not  dread  what 
is  to  come.  Trials,  temptations,  po- 
verty, want,  persecution,  may  await 
us;  but  we  need  not  sink  into  de- 
spondency. At  every  step  of 'life, 
Christ  is  able  to  strengthen  us,  and 
can  bring  us  triumphantly  through. 
What  a  privilege  it  is,  therefore,  to 
be  a  Christian — to  feel,  in  the  trials 
of  life,  that  we  have  one  friend,  un- 
changing and  most  mighty,  who  can 
always  help  us!  How  cheerfully 
should  we  engage  in  our  duties,  and 
meet  the  trials  that  are  before  us, 
leaning  on  the  arm  of  our  Almighty 
Redeemer !  Let  us  not  shrink  from 
duty ;  let  us  not  dread  persecution ; 
let  us  not  fear  the  bed  of  death.  In 
all  circumstances,  Christ,  our  un- 
changing Friend,  can  uphold  ug. 
Let  the  eye  and  the  affections  of  the 
heart  be  fixed  on  him ;  let  the  sim- 
ple, fervent,  believing  prayer  be  di- 
rected always  to  him  when  trials 
come,  when  temptations  assail,  when 
duty  presses  hard  upon  us,  and  when 
a  crowd  of  unholy  and  forbidden 
thoughts  rush  into  the  soul ;  and  we 
Bhall  be  safe. 

14.  Notwithstanding,  ye  have  well 
done.  Though  he  had  learned  the 
grace  of  contentment,  and  though  he 
knew  that  Christ  could  enable  him 


gospel,  when  I  departed  from  Ma- 
cedonia, no  "  church  communi- 
cated with  me  as  concerning  giv- 
ing and  receiving,  but  ye  only. 

a2Co.  11.  8,9. 


to  do  all  things,  it  was  well  for  them 
to  show  sympathy  for  his  sufferings ; 
for  it  evinced  a  proper  regard  for  a 
benefactor  and  an  apostle.  ^  Ye  did 
communicate.  You  took  part  with 
my  affliction.  That  is,  you  sympa- 
thized with  me,  and  assisted  me  in 
bearing  it.  The  relief  which  they 
had  sent,  not  only  supplied  his  wants, 
but  it  sustained  him  by  the  certainty 
that  he  was  not  forgotten. 

15.  In  the  beginning  of  the  gos- 
pel. '  At  the  time  when  I  first 
preached  the  gospel  to  you ;  or  when 
the  gospel  began  its  benign  influence 
on  your  hearts.'  IF  When  I  departed 
from  Macedonia.  See  Acts  xvii.  14. 
The  last  place  that  Paul  visited  in 
Macedonia,  at  that  time,  was  Berea. 
There  a  tumult  was  excited  by  the 
Jews,  and  it  was  necessary  for  him 
to  go  away.  He  left  Macedonia  to 
go  to  Athens;  and  left  it  in  haste, 
amidst  scenes  of  persecution,  and 
when  he  needed  sympathizing  aid. 
At  that  time,  as  well  as  when  he  was 
in  Thessalonica  (Acts  xvii.  1 — 10), 
he  needed  the  assistance  of  others  to 
supply  his  wants ;  and  he  says  that 
aid  was  not  withheld.  The  meaning 
here  is,  that  this  aid  was  sent  to  him 
'  as  he  was  departing  from  Macedo- 
nia;' that  is,  alike  in  Thessalonica 
and  afterwards.  This  was  about 
twelve  years  before  this  epistle  was 
written.  Doddridge.  ^  No  church 
communicated  with  me.  No  church 
so  participated  with  me  in  my  suf- 
ferings and  necessities,  as  to  send  to 
my  relief.  Comp.  2  Cor.  xi.  8,  9. 
Why  they  did  not,  Paul  does  not  in- 
timate. It  is  not  necessary  to  sup- 
pose that  he  meant  to  blame  them. 
They  might  not  have  been  acquaint- 
ed with  his  necessities.     All  that  is 


A.  D.  64.]  CHAPTER  IV. 

16  For  even  in  Thessalonica 
ye  sent  once  and  again  unto  my 
necessity. 

17  Not  because  I  desire  a  gift ; 
out  I  desire  fruit  that  may  abound 
to  your  account. 


255 


implied  here  is,  that  he  specially 
commends  the  Philippians  for  their 
attention  to  him. 

16.  For  even  in  Thessalonica. 
Notes,  Acts  xvii.  1.  Paul  remained 
there  long  enough  to  establish  a 
flourishing  church.  He  met,  indeed, 
with  much  opposition  and  persecu- 
tion Ihere ;  and  hence  it  was  neces- 
sary that  his  wants  should  be  supplied 
by  others. 

17.  Not  because  I  desire  a  gift. 
♦  The  reason  why  I  rejoice  in  the  re- 
ception of  what  you  have  sent  to 
me,  is  not  that  I  am  covetous.'  From 
the  interest  with  which  he  had 
spoken  of  their  attention  to  him, 
some  might,  perhaps,  be  disposed  to 
say,  that  it  arose  from  this  cause. 
He  says,  therefore,  that,  grateful  as 
he  was  for  the  favour  which  he  had 
received,  his  chief  interest  in  it  arose 
from  the  fact  that  it  would  contribute 
ultimately  to  their  own  good.  It 
showed  that  they  were  governed  by 
christian  principle,  and  this  would 
not  fail  to  be  rewarded.  What  Paul 
states  here  is  by  no  means  impossi- 
ble ;  though  it  may  not  be  very  com- 
mon. In  the  reception  of  favours 
from  others,  it  is  practicable  to  re- 
joice in  them  mainly,  because  their 
bestowment  will  be  a  means  of  good 
to  the  benefactor  himself!  All  our 
selfish  feelings  and  gratifications  may 
be  absorbed  and  lost  in  the  superior 
joy  which  we  have  in  seeing  others 
actuated  by  a  right  spirit,  and  in  the 
belief  that  they  will  be  rewarded. 
This  feeling  is  one  of  the  fruits  of 
christian  kindness.  It  is  that  which 
leads  us  to  look  away  from  self,  and 
to  rejoice   in   every  evidence  that 


18  But  I '  have  all,  and  abound : 
I  am  full,  having  received  of 
Epaphroditus  the  things  which 
were  sent  from  you,  an  odour  of 
a  sweet  smell,  a  sacrifice  ?  accept- 
able, well-pleasing  to  God. 

1  or,  have  received.  a  He.  13.  16. 


others  will  be  made  happy.  ^  /  de- 
sire fruit.  The  word  '  fruit'  is  oflen 
used  in  the  Scriptures,  as  elsewhere, 
to  denote  results^  or  that  which  is 
produced.  Thus  we  speak  of  pun- 
ishment as  the  fruit  of  sin,  poverty 
as  the  fruit  of  idleness,  and  happi- 
ness as  the  fruit  of  a  virtuous  life. 
The  language  is  taken  from  the  fact, 
that  a  man  reaps  or  gathers  the  fruit 
or  result  of  that  which  he  planta 
IT  To  your  account.  A  phrase  taken 
from  commercial  dealings.  The  apos- 
tle wished  that  it  might  be  set  down 
to  their  credit.  He  ^sired  that  when 
they  came  to  appear  before  God,  they 
might  reap  the  benefit  of  all  the  acts 
of  kindness  which  they  had  shown 
him. 

18.  But  I  have  all.  Marg.,  *  or, 
have  received.^  The  phrase  here  is 
equivalent  to, '  I  have  received  every 
thing.  I  have  all  I  want,  and  desire 
no  more.'  He  was  entirely  satisfied. 
What  they  had  sent  to  him  is,  of 
course,  now  unknown.  It  is  suffi- 
cient to  know,  that  it  was  of  such  a 
nature  as  to  make  his  situation  com- 
fortable. ^  I  am  full.  I  have  enough. 
This  is  a  strong  expression,  denoting 
that  nothing  was  lacking.  ^Hav- 
ing received  of  Epaphroditus.  See 
Notes,  ch.  ii.  25.  If  An  odour  of  a 
sweet  smell.  This  does  not  mean 
that  it  was  such  an  odour  to  Paul, 
but  to  God.  He  regarded  it  as  an 
offering  which  they  had  made  to 
God  himself;  and  he  was  persuaded 
that  he  would  regard  it  as  accepta- 
ble to  him.  They  had  doubtless 
made  the  offering,  not  merely  from 
personal  friendship  for  Paul,  but  be- 
cause he  was  a  minister  of  Christ, 


256 


19  But  my  God  shall  supply  " 
all  your  need,  according  to  his 

a  Ps.  23.  1. 


PHILIPPIANS.  [A.  D.  64. 

riches  *  in  glory  by  Christ  Jeeus 
20  Now  ^  unto  God  and   our 

b  Ep.  3.  16.  c  Ro.  16.  27. 


and  from  love  to  his  cause;  and' 
Paul  felt  assured  that  this  offering 
would  be  acceptable  to  him.  Comp. 
Matt.  X.  41,  42.  The  word  '  odour'' 
refers  properly  to  the  pleasant  fra- 
grance produced  in  the  temple  by 
the  burning  of  incense.  Notes  on 
Luke  i.  9.  On  the  meaning  of  the 
word  rendered  *  a  sweet  smell,'  — 
EvcoSta — see  Notes  on  2  Cor.  ii.  15. 
The  whole  language  here  is  taken 
from  an  act  of  worship;  and  the 
apostle  regarded  what  he  had  re- 
ceived from  the  Philippians  as,  in 
fact,  a  thank-offering  to  God,  and  as 
presented  with  the  spirit  of  true  de- 
votion to  him.  It  was  not,  indeed,  a 
formal  act  of  worship;  but  it  was 
acceptable  to  God  as  an  expression 
of  their  regard  fbr  his  cause,  f  A 
sacrifice  acceptable.  Acceptable  to 
God.  Comp.  Heb.  xiii.  16.  Notes, 
Rom.  xii.  1.  IF  'Well-pleasing  to 
God.  Because  it  evinced  a  regard 
for  true  religion.  Learn  hence,  (1.) 
that  kindness  done  to  the  ministers 
of  the  gospel,  is  regarded  as  an  ac- 
ceptable offering  to  God.  (2.)  That 
kindness  to  the  servants  of  God  in 
distress  and  want,  is  as  well-pleas- 
ing to  God  as  direct  acts  of  worship. 
(3.)  That  such  acts  of  benevolence 
are  evidences  of  attachment  to  the 
cause  of  religion,  and  are  proofs  of 
genuine  piety.   Notes,  Matt.  x.  42. 

19.  But  my  God  shall  supply  all 
your  need.  That  is,  'You  have 
shown  your  regard  for  me  as  a  friend 
of  God,  by  sending  to  me  in  my  dis- 
tress, and  I  have  confidence  that,  in 
return  for  all  this,  God  will  supply 
all  your  wants,  when  you  are  in  cir- 
cumstances of  necessity.'  Paul's 
confidence  in  this  seems  not  to  have 
been  founded  on  any  express  revela- 
tion; but  on  the  general  principle 
that  God  would  regard  their  offering 
with  favour.     Nothing  is  lost,  even 


in  the  present  life,  by  doing  good. 
In  thousands  of  instances  it  is  abun 
dantly  repaid.  The  benevolent  are 
not  usually  poor;  and  if  they  are, 
God  ofl;en  raises  up  for  them  bene- 
factions, and  sends  supplies  in  a 
manner  as  unexpected,  and  bearing 
proofs  of  divine  interposition  as  de- 
cided, as  when  supplies  were  sent  by 
the  ravens  to  the  prophet.  %  Ac- 
cording to  his  riches  in  glory. 
Notes,  Eph.  iii.  16.  The  word  riches 
here  means,  his  abundant  fulness; 
his  possessing  all  things;  his  inex- 
haustible ability  to  supply  their  wants. 
The  phrase  '  in  glory,''  is  probably 
to  be  connected  with  the  following 
phrase,  '  in  Christ  Jesus ;'  and  means 
that  the  method  of  imparting  sup- 
plies to  men  was  through  Jesus 
Christ,  and  was  a  glorious  method ; 
or,  that  it  was  done  in  a  glorious 
manner.  It  is  such  an  expression 
as  Paul  is  accustomed  to  use,  when 
speaking  of  what  God  does.  He  is 
not  satisfied  with  saying  simply  that 
it  is  so,'  but  connects  with  it  the 
idea  that  whatever  God  does  is  done 
in  a  way  worthy  of  himself,  and  so 
as  to  illustrate  his  own  perfections. 
^  In  Christ  Jesus.  By  the  medium 
of  Christ ;  or  through  him.  All  the 
favours  that  Paul  expected  for  him- 
self, or  his  fellow-men,  he  believed 
would  be  conferred  through  the  Re- 
deemer. Even  the  supply  of  our 
temporal  wants  comes  to  us  through 
the  Saviour.  Were  it  not  for  the 
atonement,  there  is  no  more  reason 
to  suppose  that  blessings  would  be 
conferred  on  men  than  that  they 
would  be  on  fallen  angels.  For 
them  no  atonement  has  been  made ; 
and  at  the  hand  of  justice  they 
have  received  only  wretchedness 
and  wo. 

20.  Now  unto  God  and  our  Fa- 
ther, &c.    See  Notes  on  Rom.  xvL 


A.  D.  64.] 


CHAPTER  IV. 


257 


Father  he  glory  for  ever  and  ever. 
Amen. 

21  Salute  every  saint  in  Christ 
^esus.     The  brethren  which  are 

with  me  greet  you. 

22  All  the  saints  salute  you, 


27.  It  was  common  for  Paul  to  ad- 
dress such  an  ascription  of  praise  to 
God,  at  the  close  of  his  epistles. 

21.  Salute  every  saint  in  Christ 
Jesus.  It  was  usual  for  him  also  to 
close  his  epistles  with  affectionate 
salutations  to  various  members  of 
the  churches  to  which  he  wrote. 
These  salutations  are  generally  spe- 
cific, and  mention  the  names,  parti- 
cularly if  prominent  members  of  the 
churches.  See  the  close  of  the  epis- 
tles to  the  Romans ;  1  Corinthians ; 
Colossians,  and  2  Timothy.  In  this 
epistle,  however,  as  in  some  others, 
the  salutation  is  general.  Why  none 
are  specified  in  particular  is  not 
certainly  known.  ^  The  brethren 
which  are  with  me,  &c.  The  word 
*  brethren'  here  probably  refers  to 
ministers  that  were  with  Paul,  as 
the  '■saints^  in  general  are  men- 
tioned in  the  next  verse.  It  is  pos- 
sible that  at  Rome  the  ministers 
were  known  by  the  general  name  of' 
the  brethren.    Pierce. 

22.  All  the  saints  salute  you.  All 
in  Rome,  where  this  epistle  was 
written.  No  individuals  are  speci- 
fied, perhaps  because  none  of  the 
Christians  at  Rome  were  personally 
known  to  the  church  at  Philippi. 
They  would,  however,  feel  a  deep 
interest  in  a  church  which  had  thus 
the  confidence  and  affection  of  Paul. 
There  is  reason  to  believe  that  the 
bonds  of  affection  among  the  churches 
then  were  much  stronger  than  they 
are  now.  There  was  a  generous 
warmth  in  the  newness  of  the  chris- 
tian affection — the  first  ardour  of 
love ;  and  the  common  trials  to  which 
they  were  exposed  would  serve  to 
bind  them  closely  togctlier.  %Chief- 

22* 


chiefly  they  that  are  of  CoBsar's 
household. 

23  The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all.    Amen. 

It  was  written  to  the  Philippians 
from  Rome,  by  Epaphroditus. 


ly  they  that  are  of  Ccasar's  household. 
That  is,  of  Nero,  who  was  at  that 
time  the  reigning  emperor.  The 
name  <^(Bsar  was  given  to  all  the 
empetors  afler  the  time  of  Julius 
Csesar,  as  the  name  Pharaoh  was 
the  common  name  of  the  kings  of 
Egypt.  The  phrase  here  used — 
'  the  household  of  Caesar' — may  refer 
to  the  relatives  of  the  emperor ;  and 
it  is  certainly  possible  that  some  of 
them  may  have  been  converted  to 
Christianity.  But  it  does  not  of  ne- 
cessity refer  to  those  related  to  him, 
but  may  be  applied  to  his  domestics, 
or  to  some  of  the  officers  of  the  court 
that  were  more  particularly  employ- 
ed around  his  person ;  and  as  it  is 
more  probable  that  some  of  them 
•would  be  converted  than  his  own  re- 
latives, it  is  more  safe  to  suppose 
that  they  were  intended.  See  Notes 
on  ch.  i.  13. 

2.3.  The  grace  of  our  Lord  Jesus 
Christ,  &c.     Notes,  Rom.  xvi.  20. 

In  regard  to  the  subscription  at 
the  end  of  this  epistle,  it  may  be  re- 
marked, as  has  been  done  of  the 
other  subscriptions  at  the  end  of  the 
epistles,,  that  it  is  of  no  authority 
whatever.  There  is  no  reason,  how- 
ever, to  doubt  that  in  this  case  it  is 
correct.  The  epistle  bears  internal 
evidence  of  having  been  written 
from  Rome,  and  was  doubtless  sent 
by  Epaphroditus.  See  the  Intro.,  $  3 
There  is  considerable  variety  in  the 
subscription.  The  Greek  is, "  It  was 
written  to  the  Philippians  from  Rome 
by  Epaphroditus."  The  Syriac, 
"  The  epistle  to  the  Philippians  was 
written  from  Rome,  and  sent  by 
Epaphroditus."  The^Ethiopic,  "To 
the  Philippians,  by  Timothy." 


258 


PHILIPPIANS, 


[A.  D.  64. 


REMARKS, 


The  principal  lessons  taught  in 
this  closing  chapter  are  the  follow- 
ing : — 

1.  It  is  our  duty  to  be  firm  in  the 
Lord,  in  all  the  trials,  temptations," 
and  persecutions  to  which  we  may 
be  exposed.  Ver.  1.  This  duty 
should  be  pressed  on  Christians  by 
their  teachers,  and  by  each  other,  by 
all  that  is  tender  and  sacred  -in  the 
christian  profession,  and  all  that  is 
endearing  in  christian  friendship. 
Like  Paul,  we  should  appeal  to 
others  as  '  brethren  dearly  beloved 
and  longed  for,'  and  by  all  their  af- 
fection for  us  we  should  entreat  them 
to  be  steadfast  in  the  christian  pro- 
fession. As  their  "joy  and  crown," 
also,  ministers  should  desire  that  their 
people  should  be  holy.  Their  own 
happiness  and  reward  is  to  be  closely 
connected  with  the  firmness  with 
which  their  people  maintain  the 
principles  of  the  christian  faith.  If 
Christians,  therefore,  wish  to  impart 
the  highest  joy  to  their  religious 
teachers,  and  to  exalt  them  as  high 
as  possible  in  future  happiness  and 
glory,  they  should  strive  to  be  faith- 
ful to  their  great  Master,  and  to  be 
steadfast  in  attachment  to  his  cause. 
2.  It  is  the  duty  of  those  who 
have  from  any  cause  been  alienated, 
to  seek  to  be  reconciled.  Ver.  2. 
They  should  be  of  the  same  mind. 
Almost  nothing  does  more  to  hinder 
the  cause  of  religion  than  alienations 
and  bickerings  among  its  professed 
friends.  It  is  possible  for  them  to 
live  in  harmony,  and  to  be  of  the 
same  mind  in  the  Lord ;  and  such  is 
the  importance  of  this,  that  it  well 
deserves  to  be  enforced  by  apostolic 
authority  and  persuasion.  It  may 
be  observed,  also,  that  in  the  case 
referred  to  in  this  chapter — ^that  of 
Euodias  and  Syntyche — the  exhort- 
ation to  reconciliation  is  addressed 
to  both.  Which  was  in  the  wrong, 
Dr  whether  both  were,  is  not  inti- 


mated, and  is  not  needful  for  us  to 
know.  It  is  enough  to  know  that 
there  was  alienation,  and  both  of 
them  were  exhorted  to  see  that  the 
quarrel  was  made  up.  So,  in  all> 
cases  where  members  of  the  church 
are  at  variance,  it  is  the  business  of 
both  parties  to  seek  to  be  reconciled, 
and  neither  party  is  right  if  he  waits 
for  the  other  before  he  moves  in  the 
matter.  If  you  feel  that  you  have 
been  injured,  go  and  tell  your  bro- 
ther kindly  wherein  you  think  he 
has  done  you  wrong.  He  may  at 
once  explain  the  matter,  and  show 
that  you  have  misunderstood  it,  or 
he  may  make  proper  confession  or 
restitution.  Or,  if  he  will  do  nei- 
ther, you  will  have  done  your  duty. 
Matt,  xviii.  15.  If  you  are  conscious 
that  you  have  injured  him,  then  no- 
thing is  more  proper  than  that  you 
should  go  and  make  confession.  The 
blame  of  the  quarrel  rests  wholly  on 
you.  And  if  some  meddling  third 
person  has  got  up  the  quarrel  be- 
tween you,  then  go  and  see  your 
brother,  and  disappoint  the  devices 
of  the  enemy  of  religion. 

3.  It  is  our  duty  and  our  privilege 
to  rejoice  in  the  Ix)rd  always.  Ver. 
4.  As  God  is  unchanging,  we  may 
always  find  joy  in  him.  The  cha- 
racter of  God  which  we  loved  yes- 
terday, and  in  the  contemplation  of 
which  we  found  happiness  then,  is 
the  same  to-day,  and  its  contempla- 
tion will  fiirnish  the  same  joy  to  us 
now.  His  promises  are  the  same; 
his  government  is  the  same;  his 
readiness  to  impart  consolation  is  thf» 
same;  the  support  which  he  cwn 
give  in  trial  and  temptation  is  the 
same.  Though  in  our  own  hearts 
we  may  find  much  over  which  to 
mourn,  yet  when  we  look  away  from 
ourselves  we  may  find  abundant 
sources  of  consolation  and  peace. 
The  Christian,  therefore,  may  be 
always  happy.  If  he  will  look  to 
God  and  not  to  himself;  to  heaven 
and  not  to  earth,  he  will  find  perma- 


A.  D.  64.J 


CHAPTER  IV. 


259 


nent  and  substantial  sources  of  en- 
joyment. But  in  nothing  else  than 
Grod  can  we  rejoice  always.  Our 
friends,  in  whom  we  find  comfort, 
are  taken  away ;  the  property  that 
we  thought  would  make  us  happy, 
jSiils  to  do  so ;  and  pleasures  that  we 
thought  would  satisfy,  pall  upon  the 
sense  and  make  us  wretched.  No 
man  can  be  permanently  happy  who 
does  not  make  the  Lord  the  source 
of  joy,  and  who  does  not  expect  to 
find  his  chief  pleasure  in  him. 

4.  It  is  a  privilege  to  be  permitted 
to  go  and  commit  everything  to  God. 
Vs.  6,  7.  The  mmd  may  he  in  such 
a  state  that  it  shall  feel  no  anxiety 
about  anything.  We  may  feel  so 
certain  that  God  will  supply  all  our 
wants ;  that  he  will  bestow  upon  us 
all  that  is  really  necessary  for  us  in 
this  life  and  the  next,  and  that  he 
will  withhold  firom  us  nothing  which 
it  is  not  for  our  real  good  to  have 
witliheld,  that  the  mind  may  be  con- 
stantly in  a  state  of  peace.  With 
a  thankful  heart  for  all  the  mercies 
which  we  have  enjoyed — and  in  all 
cases  they  are  many  —  we  may  go 
and  commit  ourselves  to  God  for  all 
that  we  need  hereafter.  Such  is  the 
privilege  of  religion ;  such  an  ad- 
vantage is  it  to  be  a  Christian.  Such 
a  state  of  mind  will  be  followed  by 
peace.  And  it  is  oijly  in  such  a  way 
that  true  peace  can  be  found.  In 
every  other  method  there  will  be 
agitation  of  mind  and  deep  anxiety. 
If  we  have  not  this  confidence  in 
God,  and  this  readiness  to  go  and 
commit  all  to  him,  we  shall  be  per- 

Elexed  with  the  cares  of  this  life ; 
>8ses  and  disappointments  will  ha- 
rass us;  the  changes  whicli  occur 
will  weary  and  wear  out  our  spirits, 
and  through  life  we  shall  be  tossed 
as  on  a  restless  ocean. 

5.  It  is  the  duty  of  Christians  to 
be  upright  in  every  respect.  Ver.  8. 
Every  friend  of  the  Redeemer  should 
be  a  man  of  incorruptible  and  un- 
inspected integrity.    He  should  be 


one  who  can  always  be  depended  on 
to  do  what  is  right,  and  pure,  and 
true,' and  lovely.  I  know  not  that 
there  is  a  more  important  verse  in 
the  New  Testament  than  the  eighth 
verse  of  this  chapter.  It  deserves 
to  be  recorded  in  letters  of  gold  in 
the  dwelling  of  every  Christian,  and 
it  woiild  be  well  if  it  could  be  made 
to  shine  on  his  way  as  if  written  iii 
characters  of  living  light.  There 
should  be  no  virtue,  no  truth,  no  noble 
plan  of  benevolence,  no  pure  and  holy 
undertaking  in  society,  of  which  the 
Christian  should  not  be,  accordmg  to 
his  ability,  the  patron  and  tlie  friend. 
The  reasons  are  obvious.  It  is  not 
only  because  this  is  in  accordance 
with  the  law  of  God,  but  it  is  from 
its  effect  on  the  community.  The 
people  of  the  world  judge  of  reli- 
gion by  the  character  of  its  profess- 
ed friends.  It  is  not  from  what  they 
hear  in  the  pulpit,  or  learn  from  the 
Bible,  or  from  treatises  on  divinity ; 
it  is  from  what  they  see  in  the  lives 
of  those  who  profess  to  follow  Christ 
They  mark  the  expression  of  the 
eye ;  the  curl  of  the  lip ;  the  words 
that  we  speak — and  if  they  perceive 
peevishness  and  irritability,  they  set 
it  down  to  the  credit  of  religion. 
They  watch  the  conduct,  the  tem- 
per and  disposition,  the  manner  of 
doing  bushiess,  the  respect  which  a 
man  has  for  truth,  the  way  in  which 
he  keeps  his  promises,  and  set  it  all 
down  to  the  credit  of  religion.  If  a 
professed  Christian  fails  in  any  one 
of  these  things,  he  dishonours  reli- 
gion and  neutralizes  all  the  good 
which  he  might  otherwise  do.  It  is 
not  only  the  man  in  the  church  who 
is  untrue,  and  dishonest,  and  unjust, 
and  unlovely  in  his  temper,  that  does 
evil ;  it  is  he  who  is  either  false,  or 
dishonest,  or  unjust,  or  unlovely  in 
his  temper.  One  evil  propensity 
will  neutralize  all  that  is  good ;  and 
one  member  of  the  church  who  fails 
to  lead  a  moral  and  upright  lift*  will 
do  much  to  neutralize  all  the  good 


260 


PHILIPPIANS. 


[A.  D.  64. 


that  can  be  done  by  all  the  rest  of 
the  church.     Comp.  Eccl.  x.  1. 

6.  It  is  the  duty  of  Christians  to 
show  kindness  to  the  ministers  of  the 
gospel,  especially  in  times  and  cir- 
cumstances of  want.  Vs.  10.  14 — 
17.  Paul  commended  much  what 
the  Philippians  had  done  for  him. 
Yet  they  had  done  no  more  than  they 
€»ug-ht  to  do.  See  1  Cor.  ix.  11.  He 
had  established  the  g-ospel  among 
them,  carrying  it  to  them  by  great 
personal  sacrifice  and  self-denial. 
What  he  had  done  for  them  had  cost 
him  much  more  than  what  they  had 
done  for  him  —  and  was  of  much 
more  value.  He  had  been  in  want. 
He  was  a  prisoner ;  among  strangers ; 
incapable  of  exerting  himself  for  his 
own  support;  not  in  a  situation  to 
minister  to  his  own  wants,  as  he  had 
often  done  by  tent-making,  and  in 
these  circumstances  he  needed  the 
sympathizing  aid  of  friends:  He 
was  not  a  man  to  be  voluntarily  de- 
pendent on  others,  or  to  be  at  any 
time  a  burden  to  them.  But  circum- 
stances beyond  his  control  had  made 
it  necessary  for  otliers  to  supply  his 
wants.  The  Philippians  nobly  re- 
sponded to  his  claims  on  them,  and 
did  all  that  he  could  ask.  Their 
conduct  is  a  good  example  for  other 
Christians  to  imitate  in  their  treat- 
ment of  the  ministers  of  the  gospel. 
Ministers  now  are  often  in  want. 
They  become  old,  and  are  unable  to 
labour;  they  are  sick,  and  cannot 
render  the  service  which  they  have 
been  accustomed  to;  their  families 
are  afflicted,  and  they  have  not  the 
means  of  providing  for  them  com- 
fortably in  sickness.  It  is  to  be  re- 
membered also  that  such  cases  often 
happen  where  a  minister  has  spent 
the  best  part  of  his  life  in  the  ser- 
vice of  a  people ;  where  he  has  de- 
voted his  most  vigorous  days  to  their 
welfare ;  where  he  has  been  unable 
to  lay  up  anything  for  sickness  or 
old  age ;  where  he  may  have  aban- 
doned what  would  have  been  a  lucra- 


tive calling  in  life,  for  the  purpose 
of  preaching  the  gospel.  If  there 
ever  is  a  claim  on  the  generosity  of 
a  people,  his  case  is  one,  and  there 
is  no  debt  of  gratitude  which  a  peo- 
ple ought  more  cheerfiilly  to  pay 
than  that  of  providing  for  the  wants 
of  an  aged  or  an  afflicted  and  disa- 
bled servant  of  Christ,  who  has  spent 
his  best  years  in  endeavouring  to 
train  them  and  their  children  up  for 
heaven.  Yet,  it  cannot  be  denied, 
that  great  injustice  is  often  done  in 
such  cases.  The  poor  beast  that  has 
served  a  man  and  his  family  in  the 
days  of  his  vigour,  is  often  turned 
out  in  old  age  to  die ;  and  something 
like  this  sometimes  occurs  in  the 
treatment  of  ministers  of  the  gospel. 
The  conduct  of  a  people,  generous 
in  many  other  respects,  is  often  un- 
accountable in  their  treatment  of 
their  pastors ;  and  one  of  the  lessons 
which  ministers  often  have  to  learn, 
like  their  Master,  by  bitter  experi- 
ence, is  the  ingratitude  of  those  for 
whose  welfare  they  have  toiled,  and 
prayed,  and  wept. 

7.  Let  us  learn  to  be  contented 
with  our  present  condition.  Vs.  11, 
12.  Paul  learned  this  lesson.  It  is 
not  a  native  state  of  mind.  It  is  a 
lesson  to  be  acquired  by  experience. 
By  nature  we  are  all  restless  and 
impatient;  we  are  reaching  after 
things  that  we  have  not,  and  often 
after  things  that  we  cannot  and 
ought  not  to  have.  We  are  envious 
of  the  condition  of  others,  and  sup- 
pose that  if  we  had  what  they  have 
we  should  be  happy.  Yet,  if  we 
have  right  feelings,  we  shall  always 
find  enough  in  our  present  condition 
to  make  us  contented.  We  shall 
have  such  confidence  in  the  arrange- 
ments of  Providence  as  to  feel  that 
things  are  ordered  for  the  best.  If 
we  are  poor,  and  persecuted,  and  in 
want,  or  are  prostrated  by  sickness, 
we  shall  feel  that  there  is  some  good 
reason  \<rhy  this  is  so  arranged  — 
though  the  reason  may  not  be  known 


A.  D.  64.]  CHAPTER  IV. 

to  us.  If  we  are  benevolent,  as  we 
ought  to  be,  we  shall  be  willing  that 
others  shall  be  made  happy  by  what 
they  possess,  instead  of  coveting  it 
for  ourselves,  and  desiring  to  wrest 
it  from  them.  If  we  are  disposed  to 
estimate  our  mercies,  and  not  to  give 
up  our  minds  to  a  spirit  of  complain- 
ing, we  shall  see  enough  around  us 
to  make  us  contented.  Paul  was 
a  prisoner;  he  was  poor;  he  was 
among  strangers;  he  had  neither 
wife  nor  children ;  he  was  about  to 
be  tried  for  his  life,  and  probably  put 
to  death — yet  he  learned  to  be  con- 
tent. He  had  a  good  conscience ;  the 
hope  of  heaven ;  a  sound  intellect ; 
a  heart  disposed  to  do  good,  and  con- 
jfidence  in  God,  and  why  should  a 
man  in  such  circumstances  murmur] 
Says  Jeremy  Taylor,  "  Am  I  fallen 
into  the  hands  of  publicans  and  seques- 
trators, who  have  taken  all  from  me  ] 
What  now  1  Let  me  look  about  me. 
They  have  left  me  the  sun  and  moon, 
fire  and  water,  a  loving  wife,  and 
many  friends  to  pity  me,  and  some 
to  relieve  me,  and  I  can  still  dis- 
course ;  and  unless  I  list,  they  have 
not  taken  away  my  merrjr  counte- 
nance, and  a  cheerful  spirit,  and  a 
good  conscience ;  they  still  have  left 
me  the  providence  of  God,  and  all 
the  promises  of  the  gospel,  and  my 
religion,  and  my  hopes  of  heaven, 
and  my  charity  to  them  too;  and 
still  I  sleep  and  digest;  I  eat  and 
drink;  I  read  and  meditate;  I  can 
walk  in  my  neighbour's  pleasant 
fields,  and  see  the  varieties  of  natu- 
ral beauties,  and  delight  in  all  in 
which  God  delights,  that  is,  in  virtue 
and  wisdom,  in  the  whole  creation, 
and  in  God  himself  And  he  who 
hath  so  many  causes  of  joy,  and  so 


261 


great,  is  very  much  in  love  with  sor- 
row and  peevishness,  who  loses  all 
these  pleasures,,  and  chooses  to  sit 
down  upon  his  little  handfiil  of 
thorns."  Holy  living,  ch.  ii.  sect  vi. 
Let  the  whole  of  this  section  "  on 
Contentedness"  be  read.  It  is  one 
of  the  most  beautiftil  arguments  for 
contentment  that  ever  proceeded 
from  uninspired  lips. 

8.  In  all  these  things ;  in  all  the 
duties  and  the  trials  of  life ;  in  all 
our  efforts  to  meet  temptation,  and 
to  cultivate  contentment  with  our 
present  condition,  let  us  put  our  trust 
in  the  Saviour.  Ver.  13.  Paul  said 
that  he  could  "  do  all  things  through 
Christ  who  strengthened  him."  His 
strength  was  there;  ours  is  there 
also.  If  we  attempt  these  things, 
relying  on  our  own  strength,  we 
shall  certainly  fe,il.  The  bad  pas- 
sions of  our  nature  will  get  the  as- 
cendency, and  we  shall  be  left  to 
discontent  and  murmuring.  The 
arm  that  is  to  uphold  us  is  that 
of  the  Redeemer ;  and  relying  on 
that,  we  shall  find  no  duty  so  ardu- 
ous that  we  may  not  be  able  to  per- 
form it;  no  temptation  so  formidable 
that  we  may  not  be  able  to  meet  it ; 
no  trial  so  great  that  we  may  not  be 
able  to  bear  it ;  no  situation  in  life 
through  which  we  may  be  called  to 
pass,  where  we  may  not  find  con- 
tentment and  peace.  And  may  God 
of  his  rich  mercy  give  to  each  one 
who  shall  read  these  Notes  on  this 
beautiful  epistle  to  the  Philippians, 
abundant  grace  tJius  to  confide  in 
the  Saviour,  and  t«  practise  all  the 
duties  so  tenderly  enjoined  on  the 
Philippian  Christians  and  on  us  by 
this  illustri'iua  priaoaesr  in  the  cause 
of  Christ 


t:iS 


EPISTLE  TO  THE  COLOSSIANS 


INTRODUCTION. 


§  1.    The  situation  of  Colosse. 

CoLossE,  or,  as  it  is  written  in  many  manuscripts,  Colasse,  was  a  cele- 
brated city  of  Phrygia,  in  Asia  Minor.  See  the  map  prefixed  to  the  Notes 
on  the  Acts  of  the  Apostles.  It  was  in  the  southern  part  of  that  province, 
was  nearly  directly  east  of  Ephesus,  north  of  Laodicea,  and  nearly  west 
of  Antioch  in  Pisidia.  It  is  mentioned  by  Herodotus  (Polyhymn.  Lib. 
viii.  c.  30)  as  'a  great  city  of  Phrygia,  in  that  part  where  the  river  Lycus 
descends  into  a  chasm  of  the  earth  and  disappears,  but  which,  after  a  dis- 
tance of  five  stadia,  rises  again  and  flows. into  the  Meander' — f  j  -tw  Mauw 
8pw.  Xenophon  also  mentions  the  city  of  Colosse  as  being  Uou?  ocxovfievrj 
£v8(Ufuov  xav  (xiyaxvj — '  a  city  well  inhabited,  pleasant,  and  large.'  Expedi. 
Cyr.  Lib.  i.  In  the  time  of  Strabo,  however,  it  seems  to  have  been  much 
diminished  in  size,  as  it  is  mentioned  by  him  among  the  '  smaller  towns'— 
TtoUGfiata.  Lib.  xii.  p.  864.  In  the  latter  part  of  the  reign  of  Nero,  ano 
not  long  after  this  epistle  was  written,  Colosse,  Laodicea,  and  Hierapolis, 
were  at  the  same  time  overwhelmed  by  an  earthquake.  Pliny,  Hist.  Nat. 
Lib.  V.  c.  4L  Colosse  recovered,  however,  fi-om  this  shock,  and  is  men- 
tioned by  the  Byzantine  writers  as  among  the  most  opulent  cities.  See 
Koppe,  Proleg.  The  ancient  town  is  now  extinct,  but  its  site  is  occupied 
by  a  village  called  Chonos,  or  Khonas.  This  village  is  described  by  Mr. 
Arundell  as  being  situated  most  picturesquely  under  the  immense  range 
of  Mount  Cadmus,  which  rises  to  a  very  lofty  and  perpendicular  height 
behind  the  village,  in  some  parts  clothed  with  pines,  in  others  bare  of  soil, 
with  vast  chasms  and  caverns.  The  immense  perpendicular  chasm,  seen 
in  the  view,  affords  an  outlet  to  a  wide  mountain  torrent,  the  bed  of  which 
is  dry  in  summer.  The  approach  to  the  village  is  as  wild  as  the  village 
itself  is  beautiful,  abounding  in  tall  trees,  from  which  vines  of  most  luxu- 
riant growth  are  suspended.  In  the  immediate  neighbourhood  are  several 
vestiges  of  an  ancient  city,  consisting  of  arches,  vaults,  squared  stones, 
while  the  ground  is  strewed  with  broken  pottery,  which  so  generally  and 
80  remarkably  indicates  the  site  of  ancient  towns  in  the  East.     That  these 

*  Cccbdii'i 


CClxiv  INTRODUCTION. 

ruins  are  all  that  now  remain  of  Colosse,  there  seems  no  reason  to  doubt 
The  opposite  cut  will  furnish  an  idea  of  their  appearance. 

Colosse,  as  has  been  remarked,  was  situated  in  Phrygia.  On  the  name 
Phrygia,  and  the  origin  of  the  Phrygians,  very  different  opinions  have 
been  entertained,  which  it  is  i^^  necessary  to  specify  in  order  to  an 
understanding  of  this  epistle.  They  claimed  to  be  the  most  ancient  peo- 
ple of  the  world ;  and  it  is  said  that  this  claim  was  admitted  by  the  Egyp- 
tians, who,  though  boastful  of  their  own  antiquity,  were  content  to  regard 
themselves  as  second  to  the  Phrygians.  Pict,  Bib.  Like  otner  parts  (i<^ 
Asia  Minor  which  were  distinguished  as  provinces  under  the  Roman 
empire,  Phrygia  is  first  historically  known  as  a  kingdom,  and  continued 
such  until  it  was  made  a  province  of  the  Lydian  monarchy.  It  remained 
a  province  of  that  monarchy  until  Croesus,  king  of  Lydia,  was  conquered 
by  Cyrus  of  Persia,  who  added  the  Lydian  kingdom  to  his  empire.  Ailer 
that,  Phrygia,  like  the  rest  of  Asia  Minor,  became  successively  subject  to 
the  Greeks,  the  Romans,  and  the  Turks.  In  the  time  when  the  gospel 
was  preached  there,  it  was  subject  to  the  Romans ;  it  is  now  under  the 
dominion  of  the  Turks.  Phrygia  was  anciently  celebrated  for  its  fertility; 
but  under  the  Moslem  yoke,  a  great  part  of  the  country  lies  uncultivated. 

\  2.  The  establishment  of  the  church  in  Colosse. 

'i  he  gospel  was  first  preached  in  Phrygia  by  Paul  and  Silas,  accompa- 
nied also  by  Timothy.  Acts  xv.  40,  41 ;  xvi.  1 — 3.  6.  It  is  said  tliat  they 
"  went  throughout  Phrygia,"  which  means,  doubtless,  that  they  went  to 
the  principal  cities  and  towns.  In  Acts  xviii.  23,  it  is  said  that  Paul  visited 
Phrygia  again,  after  he  had  been  to  Philippi,  Athens,  Jerusalem,  and 
Antioch.  He  "  went  over  all  the  country  of  Galatia  and  Phrygia  in  order, 
strengthening  all  the  disciples."  It  is  not,  indeed,  expressly  said  of  Paul 
and  Silas  that  they  went  to  Colosse ;  but,  as  this  was  one  of  the  principal 
cities  of  Phrygia,  there  is  every  reason  to  suppose  that  they  preached  the 
gospel  there. 

It  has  been  doubted,  however,  whether  Paul  was  ever  at  Colosse.  It 
is  expressly  affirmed  by  Hug  {Intro.),  and  by  Koppe  {Proleg.),  that  Paul 
had  not  taught  at  Colosse  himself,  and  that  he  had  no  personal  acquaint- 
ance with  the  Christians  there.  It  has  been  maintained  that  the  gospel 
was,  probably,  first  preached  there  by  Epaphras,  who  heard  the  apostle  at 
Ephesus,  and  who  returned  and  preached  the  gospel  to  his  own  country- 
men. The  opinion  that  Paul  had  not  been  there,  and  was  personally 
unacquainted  with  the  churth,  is  founded  on  his  declaration  in  ch.  ii.  1 — 
"  For  I  would  that  ye  knew  what  great  conflict  I  have  for  you,  and  for 
them  at  Laodicea,  and  for  as  many  as  have  not  seen  my  face  in  thefesh.^^ 
From  this  it  is  inferred  that  he  was  neither  at  Colosse  nor  at  Laodicea. 
Yet  it  may  be  justly  doubted  whether  this  passage  will  authorize  this  con- 
clusion. Theodoret  long  since  suggested  that  the  meaning  of  this  was — 
*  I  have  not  only  a  concern  for  you,  but  I  have  also  great  concern  for  those 
who  have  not  seen  me.'  Dr.  Lardner,  however,  maintains  that  the  gospel 
was  preached  in  Colosse  by  Paul.  The  reasons  which  he  gives  for  the 
opinion  are  briefly  these : 

(1.)  The  declarations  of  Luke,  already  quoted,  tha4;  Paul  more  than 
Dnee  passed  through  Phrygia.  The  pesumption  is,  that  he  would  visit 
the  chief  cities  of  that  province  in  passing  and  repassing  through  it.     It  is 


INTRODUCTION 


cclxv 


23 


CClxvi  INTRODUCTION. 

to  be  remembered  that,  according  to  ch.  ii.  1,  Colosse  and  Laodicea  are 
placed  on  the  same  footing ;  and  hence  the  difficulty  of  the  supposition  that 
he  did  not  visit  the  former  is  increased.  Can  it  be  supposed  that  Paul 
would  go  again  and  again  through  that  region,  preaching  tlie  gospel  in  the 
points  where  it  would  be  likely  to  exert  the  widest  influence,  and  yet 
never  visit  either  of  these  principal  cities  of  the  province,  especially  when 
it  is  remembered  that  Laodicea  was  the  capital  I  (2.)  Dr.  Lardner  appeals 
to  what  Paul  says  in  ch.  i.  6,  and  ii.  6,  7,  in  proof  that  he  knew  that  they 
had  been  rightly  taught  the  gospel.  From  this  he  infers  that  Paul  had 
himself  communicated  it  to  them.  This  conclusion  is  not  perfectly  clear, 
since  it  is  certain  that  Paul  might  liave  known  their  first  teachers,  and 
been  satisfied  that  they  taught  the  truth ;  but  it  is  such  language  as  he 
would  have  used  on  the  supposition  that  he  was  the  spiritual  father  of  the 
church.  (3.)  Epaphras,  says  Dr.  Lardner,  was  not  their  first  instructor  in 
the  gospel.  This  he  infers  from  what  is  said  of  him  in  ch.  i.  7,  and  in  ch. 
iv.  12,  13.  He  is  commended  as  "  one  of  tliem,"  as  a  "  fellow-servant," 
as  "  a  faithful  minister  of  Christ,"  as  one  "  beloved."  But  he  is  not  spoken 
of  as  sustainmg  any  nearer  relation  to  them.  If  he  had  been  the  founder 
of  their  church,  he  thinks  it  is  incredible  that  there  is  no  allusion  to  this 
fact  m  writing  to  them ;  that  the  apostle  should  have  spoken  more  than 
once  of  him,  and  never  referred  to  his  agency  in  establishing  the  church 
there.  (4.)  Paul  does,  in  efiect,  say  that  he  had  himself  dispensed  the 
gospel  to  these  Colossians.  Ch.  i.  21 — 2b.  The  salutations  at  the  end  of 
the  epistle,  to  various  persons  at  Laodicea  and  Colosse,  show  that  he  wa? 
personally  acquainted  there.  See  these  and  other  reasons  drawn  out  in 
Lardner's  Works,  vol.  vi.,  pp.  151  seq.,  Ed.  Lend.  1829.  The  considerations 
suggested  by  Dr.  Lardner  seem  to  me  to  be  sufficient  to  render  it  in  the 
highest  degree  probable  that  the  church  at  Colosse  was  founded  by  Paul. 

\  3.  When  and  where  the  epistle  was  written. 

This  epistle  is  believed  to  have  been  written  at  Rome,  when  Paul  wa- 
a  prisoner  there,  and  at  about  the  same  time  that  the  epistle  to  the  Ephe- 
sians,  and  the  epistle  to  Philemon,  were  written ;  and  that  they  were  all 
sent  by  the  same  persons.  It  is  said  in  the  epistle  itself  (ch.  iv.  7.  9),  that 
it  was  sent  by  Tychicus  and  Onesimus,  both  of  whom  are  commended  as 
'  faithful  and  beloved'  brethren.  But  the  epistle  to  the  Ephesians  was 
written  at  Rome  (see  the  Intro.),  and  was  sent  by  Tychicus  (Eph.  vi.  21) ; 
and  the  epistle  to  Philemon  was  sent  by  Onesimus.  It  is  probable,  there- 
fore, that  these  persons  visited  Ephesus,  Colosse,  and  the  place  where 
Philemon  resided ;  or,  rather,  that  Tychicus  and  Onesimus  visited  Colosse 
together,  and  that  then  Tychicus  went  to  Ephesus,  and  Onesimus  went  to 
his  former  master  Philemon.  That  this  epistle  and  the  one  to  Philemon 
were  written  at  about  the  same  time,  is  further  apparent  from  the  fact 
that  Epaphras  is  mentioned  in  both  as  with  the  apostle,  and  as  joining  in 
the  salutation.  Col.  iv.  12.  Phil.  23.  The  epistle  to  the  Colossians  bears 
internal  marks  of  having  been  written  at  Rome,  when  the  apostle  was  a 
prisoner.  Thus,  in  ch.  i.  24,  he  says,  "  who  now  rejoice  in  my  sufierings 
for  you."  Ch.  iv.  18,  "  Remember  my  bonds."  If  this  be  so,  then  it  is  not 
difficult  to  fix  the  date  of  the  epistle  with  some  degree  of  accuracy.  Thia 
^ould  be  about  the  year  62. 


INTRODUCTION.  CclxVU 

§  4.   The  occasion  and  design  of  the  epistle. 

The  general  drift  of  this  epistle  has  a  strong  resemblance  to  tnat 
addressed  to  the  Ephesians,  and  it  bears  internal  marks  of  being  from  the 
same  hand.  It  was  evidently  written  in  view  of  errors  which  extensively 
prevailed  among  the  churches  of  that  part  of  Asia  Minor,  and  was  designed 
to  inculcate  the  same  general  duties.  It  is  of  importance,  therefore,  to 
possess  a  general  understanding  of  the  nature  of  these  errors,  in  order  to 
a  correct  interpretation  of  tiie  epistle. 

The  church  at  Colosse  was  one  of  a  circle  or  group  of  churches,  lying 
near  each  other,  in  Asia  Minor ;  and  it  is  probable  that  the  same  general 
views  of  philosophy,  and  the  same  errors,  prevailed  throughout  the  entire 
region  where  they  were  situated.  That  group  of  churches  embraced  those 
at  Ephesus,  Laodicea,  Thyatira,  and,  in  general,  those  addressed  in  the 
Apocalypse  as  *  the  seven  churches  of  Asia.'  From  some  of  the  notices 
of  those  churches  in  the  New  Testament,  as  well  as  from  the  epistle 
before  us,  we  may  learn  what  errors  prevailed  there  in  general,  and 
against  what  form  of  error  particularly  the  epistle  to  the  Colossians  was 
designed  to  guard. 

(1.)  Several  classes  of  errorists  are  mentioned  as  existing  within  the 
limits  of  the  '  seven  churches  of  Asia.'  Thus,  in  the  church  at  Ephesus, 
"those  which  say  they  are  apostles,  and  are  not,  and  hast  found  them 
liars"  (Rev.  ii.  2) ;  in  Smyrna,  those  "  which  say  they  are  Jews,  and  are 
not,  but  are  of  the  synagogue  of  Satan"  (Rev.  ii.  9) ;  in  Thyatira,  "  that 
woman  Jezebel,  which  calleth  herself  a  prophetess"  (Rev.  ii.  20);  in  Per- 
gamos,  "them  that  hold  the  doctrme  of  the  Nicolaitanes;"  those  "who 
hold  the  doctrine  of  Balaam,  who  taught  Balak  to  cast  a  stumbling-block 
before  the  children  of  Israel."  Rev.  ii.  14,  15.  The  near  proximity  of 
these  churches  to  Colosse  would  render  it  probable  that  the  infection  of 
these  errors  might  have  reached  that  church  also. 

(2.)  The  apostle  Paul,  in  his  parting  speech  to  the  elders  of  the  church 
at  Ephesus,  alludes  to  dangerous  teachers  to  which  the  church  there  might 
be  exposed,  in  such  a  manner  as  to  show  that  there  was  some  peculiar 
danger  from  such  teachers  in  that  community.  -*'  For  I  know  that  after 
my  departure  shall  grievous  wolves  enter  in  among  you,  not  sparing  the 
flock.  Also  of  your  ownselves  shall  men  arise,  speaking  perverse  things, 
to  draw  away  disciples  after  them."  Acts  xx.  29, 30.  He  does  not  specify, 
indeed,  the  kind  of  danger  to  which  they  would  be  exposed ;  but  it  is 
evident  that  the  danger  arose  from  plausible  teachers  of  error.  These 
were  of  two  classes — those  who  would  come  in  from  abroad,  implying 
probably  that  there  were  such  teachers  in  the  neighbouring  churches; 
and  such  as  would  spring  up  among  themselves. 

(3.)  In  that  vicinity  there  appear  to  have  been  numerous  disciples  of 
John  the  Baptist,  retaining  many  Jewish  prejudices  and  prepossessions, 
who  would  be  tenacious  of  the  observances  of  the  Mosaic  law.  What 
were  their  views,  is  not  precisely  known.  But  it  is  clear  that  they  regarded 
the  Jewish  law  as  still  binding;  that  they  would  be  rigid  in  its  observance, 
and  in  insisting  on  its  observance  by  others;  that  they  had  at  best,  if 
any,  a  very  imperfect  acquaintance  with  Christianity ;  and  that  they  were 
ignorant  of  the  miraculous  power  of  the  Holy  Spirit,  and  of  the  fact  that 
Shat  had  been  poured  out  in  a  remarkable  manner  under  the  preaching 
of  the  apostles    Paul  found  a  number  of  these  disciples  of  John  at  Epheeua, 


CClXVlll        -  INTRODUCTION. 

who  professed  not  to  have  received  the  Holy  Ghost,  and  who  said  that  they 
had  been  baptized  unto  John's  baptism.  Acts  xix.  1 — 3.  Among  the  most 
distinguished  and  influential  of  the  disciples  of  John  in  that  region  was 
Apollos  (Acts  xviii.  24,  25),  who  is  represented  as  an  eloquent  man,  and 
mighty  in  the  Scriptures.  He  taught  at  Ephesus,  but  hovv  long  before  he 
was  made  more  fully  acquainted  with  the  gospel,  is  unknown.  He  is 
represented  as  having  been  zealously  engaged  in  that  work,  and  as  being 
eminently  successful.  Acts  xviii.  25.  There  is  no  reason  to  doubt  that  he 
contributed  not  a  little  in  diffusing,  in  that  region,  the  peculiar  views  held 
by  those  who  were  known  as  the  disciples  of  John.  What  was  precisely 
the  doctrine  which  Apollos  taught,  before  '  th^  way  of  God  was  Expounded 
more  perfectly  to  him'  (Acts  xviii.  26),  is  not  now  known.  There  is  every 
reason,  however,  to  suppose  that  he  would  insist  on  the  observance  of  the 
Jewish  laws,  and  the  customs  of  their  nation.  The  opinions  which  would 
be  likely  to  be  defended  by  one  in  his  circumstances,  would  be  those  which 
prevailed  when  John  preached — when  the  law  of  Moses  was  considered 
to  be  in  full  force,  and  when  it  was  necessary  to  observe  all  his  institutions. 
The  advodlites  for  the  Jewish  law  among  tJie  churches  would  be  likely  to 
appeal  with  great  force  to  the  sentiments  of  so  good  and  so  eloquent  a  man 
as  Apollos.  ■  So  extensive  was  his  influence,  that  Koppe  supposes  that  the 
principal  errors  prevailing  in  the  churches  in  Phrygia,  which  it  was  the 
design  of  the  apostle  in  this  epistle  to  correct,  could  be  traced  to  the 
influence  of  the  disciples  of  John,  and  especially  to  the  teachings  of  tliis 
eloquent  man.     Proleg.,  p.  160. 

(4)  If  we  look  into  the  epistle  itself,  we  shall  be  able  to  determine  with 
some  degree  of  certainty  the  errors  which  prevailed,  and  which  it  was  the 
design  of  this  epistle  to  correct,  and  we  shall  find  that  they  correspond 
remarkably  with  what  we  might  anticipate,  from  what  we  have  seen  to  be 
the  errors  abounding  in  that  region,  {a)  Their  first  danger  arose  from 
the  influence  of  philosophy.  Ch.  ii.  4 — 8.  The  apostle  warns  them  to 
beware  lest  any  one  should  "  beguile  them  with  enticing  words ;"  he  cau- 
tions them  against  "  philosophy  and  vain  deceit" — a  philosophy  that  was 
based  on  the  "  tradition  of  men,"  "  after  the  rudiments  of  the  world,  and 
not  afler  Christ."  Such  philosophy  might  be  expected  to  prevail  in  those 
cities  so  near  to  Greece,  and  so  much  imbued  with  the  Grecian  spirit,  and 
one  of  the  chief  dangers  which  would  beset  them  would  arise  from  its 
prevalence.  (6)  A  second  source  of  danger  referred  to,  was  that  arising 
from  the  influence  of  those  who  insisted  on  the  observance  of  the  rites  and 
customs  of  the  Jewish  religion.  This  the  apostle  refers  to  in  ch.  ii.  16. 
"  Let  no  man,  therefore,  judge  you  in  meat  or  in  drink,  or  in  respect  of  an 
holy  day,  or  of  the  new  moon,  or  of  the  Sabbath  days."  These  are  sub- 
jects on  which  the  Jews  would  insist  much,  and  in  this  respect  the  disci- 
ples of  John  would  be  likely  to  sympathize  entirely  with  them.  It  is  evi- 
dent that  there  were  those  among  them  who  were  endeavouring  to  enforce 
the  observance  of  these  things,  (c)  There  is  some  evidence  of  the  pre- 
valence there  of  a  philosophy  more  Oriental  than  Grecian — a  philosophy 
that  savoured  of  Gnosticism.  This  philosophy  was  subsequently  the  foun- 
dation of  a  large  part  of  the  errors  that  crept  into  the  church.  Indications 
of  its  prevalence  in  Colosse,  occur  in  places  like  the  following.  Ch.  ii.  9. 
■'  For  in  him  [Christ]  dwelleth  all  the  fulness  of  the  Godhead  bodily ;" 
from  which  it  would  seem  probable  that  there  were  those  who  denied  that 
the  fulness  of  the  Godhead  dwelt  hodilv  in  the  JiOrd  Jesus  —  a  favourite 


INTRODUCTION.  CClxiX 

doctrine  of  the  Gnostics,  who  maintained  that  the  assumption  of  human 
nature,  by  the  Son  of  God,  was  in  appearance  only,  and  that  he  died  on 
the  cross  only  in  appearance,  and  not  in  reality.  So  in  ch.  ii.  18,  there  is 
a  reference  to  '  a  voluntary  humility  and  worshipping  of  angels,  intruding- 
into  those  things  which  are  not  seen,  and  which  tend  vainly  to  puff  up  a 
fleshly  mind' — a  description  that  will  apply  with  remarkable  accuracy  to 
the  homage  paid  by  the  Gnostics  to  the  iEons,  and  to  the  general  efforts 
of  those  who  held  the  doctrines  of  that  philosophy  to  intrude  into  those 
things  which  are  not  seen,  and  to  offer  an  explanation  of  the  mode  of  the 
divine  existence,  and  the  nature  of  the  divine  agency.  See  Notes  on  the 
verses  here  referred  to.  It  will  contribute  not  a  little  to  a  proper  under- 
standing of  this  epistle,  to  keep  these  things  in  remembrance  respecting 
the  kind  of  philosophy  which  prevailed  in  the  region  in  which  Colosse  was 
situated,  and  ^he  nature  of  the  dangers  to  which  they  were  exposed. 

(5.)  It  will  be  seen  from  these  remarks,  and  from  the  epistle  itself,  that 
the  difficulties  in  the  church  at  Colosse  did  not  relate  to  the  moral  and 
religious  character  of  its  members.  There  is  no  mention  of  any  improper 
conduct,  either  in  individuals  or  in  the  church  at  large,  as  there  was  in 
the  church  at  Corinth;  there  is  no  intimation  that  they  had  been  guilty 
of  any  sins  but  such  as  were  common  to  all  heathens  before  conversion. 
There  are,  indeed,  intimations  that  they  were  exposed  to  sin,  and  there 
are  solemn  charges  against  indulgence  in  it.  But  the  sins  to  which  they 
were  exposed  were  such  as  prevailed  in  all  the  ancient  heathen  world, 
and  doubtless  such  as  the  Gentile  part  of  the  church,  particularly,  had 
been  guilty  of  before  their  conversion.  The  following  sins  particularly 
are  mentioned :  "  Fornicatiofi,  uncleanness,  inordinate  affection,  covetous- 
ness,  anger,  wrath,  malice,  blasphemy,  filthy  communications,  and  lying." 
Ch.  iii.  5 — 9.  These  were  common  sins  among  the  heathen  (comp.  Notes 
on  Rom.  i.),  and  to  a  relapse  into  these  they  were  particularly  ex- 
posed ;  but  it  does  not  appear  that  any  of  the  members  of  the  church  had 
given  occasion  for  public  reproach,  or  for  apostolic  reproof,  by  falling  into 
them.  As  they  were  sins,  however,  in  which  they  had  formerly  indulged 
(ch.  iii.  7),  and  as  they  were,  therefore,  the  more  liable  to  fall  into  them 
again,  there  was  abundant  occasion  for  all  the  solicitude  which  the  apostle 
manifests  on  the  subject. 

From  the  remarks  now  made,  it  is  easy  to  see  what  was  the  design  of 
the  epistle  to  the  Colossians.  It  was  primarily  to  guard  the  church  against 
the  errors  to  which  it  was  exposed  from  the  prevalence  of  false  philosophy, 
and  from  the  influence  of  false  teacliers  in  religion ;  to  assert  the  superior 
claims  of  Christianity  over  all  philosophy,  and  its  independence  of  the 
peculiar  rites  and  customs  of  the  Jewish  religion. 

It  has  been  asked  why  the  apostle  wrote  an  epistle  to  the  church  at  Co- 
losse, rather  than  to  the  church  in  Laodicea,  especially  as  Laodicea  was 
the  capital  of  Phrygia  1  And  it  has  been  asked  also,  why  an  epistle  was 
addressed  to  that  church  so  strikingly  resembling  the  Epistle  to  the  Ephe- 
sians  (see  ^  5),  especially  as  it  has  been  supposed  that  the  Epistle  to  the 
Ephesians  was  designed  to  be  a  circular  letter,  to  be  read  by  the  churches 
in  the  vicinity  ?  The  reasons  why  an  epistle  was  addressed  particularly 
to  the  church  at  Colosse,  seem  to  have  been  such  as  the  following: — 

(1.)  Onesunus  was  at  that  time  with  Paul  at  Rome,  and  was  about  to 
return  to  his  master  Philemon,  at  Colosse.     See  the  Introduction  to  th« 
Epistle  to  Philemon.    It  was  perfectly  natural  that  Paul  should  avail  him 
28* 


CCIXX  INTRODUCTION 

self  of  the  opportunity  thus  afforded  hun,  to  address  a  letter  to  the  church 
at  Colosse  also. 

(2.)  Epaphras,  a  principal  teacher  of  the  church  at  Colosse,  was  also 
with  Paul  at  Rome.  Ch.  i.  7;  iv.  12.  He  was  at  that  time  a  fellow-pri- 
soner with  him  (Philem.  23),  and  it  is  not  improbable  that  it  was  at  his  soli- 
citation particularly  that  this  epistle  was  written.  Paul  had  learned  from 
him  the  state  of  the  church  at  Colosse  (ch.  i.  6,  7),  and  it  is  not  impossi- 
ble, as  Koppe  conjectures,  that  he  had  been  sent  to  Rome  by  the  church 
to  seek  the  counsel  of  the  apostle  in  the  state  of  things  which  then  exist- 
ed in  Colosse.  Epaphras  was,  at  any  rate,  greatly  interested  in  the  state 
of  things  in  the  church,  as  well  as  in  the  condition  of  the  churches  at  Lao- 
dicea  and  Hierapolis  (ch.  iv.  13),  and  nothing  was  more  natural  than  that 
he  should  endeavour  to  induce  the  apostle  to  direct  a  letter  that  might  be 
of  benefit  to  them  all. 

(3.)  A  particular  reason  for  sending  this  epistle  appears  to  have  been, 
to  confirm  the  authority  of  Epaphras,  and  to  give  the  sanction  of  the  apos- 
tle to  the  truths  which  he  had  taught.  In  their  difficulties  and  dangers, 
Epaphras  had  taken  an  important  part  in  giving  them  counsel.  His  views 
might  have  been  opposed ;  or  his  authority  might  have  been  disputed  by 
the  teachers  of  error  there,  and  it  was  important  that  the  apostolic  sanc- 
tion should  be  given  to  what  he  had  taught.  Hence  the  apostle  speaks 
with  so  much  affection  of  Epaphras,  and  so  wanrily  of  him  as  a  faithful 
servant  of  Christ.     Ch.  i.  7 ;  iv.  12,  13. 

'  (4.)  It  may  be  added,  that  although  there  is  a  strong  resemblance  be- 
tween this  epistle  and  that  to  the  Ephesian^  and  although  it  may  be  re- 
garded as  probable  that  the  epistle  to  the  Ephesians  was  intended  in  part 
as  a  circular,  yet  this  epistle  would  not  have  been  needless.  It  contains 
many  things  which  are  not  in  that  epistle ;  is  especially  adapted  to  the 
state  of  things  in  the  church  at  Colosse,  and  would  have  the  greater  weight 
with  Christians  there  from  being  specifically  addressed  to  them.  See 
Michaelis'  Intro,  to  the  New  Testament,  vol.  iv.  122,  and  Koppe,  Proleg. 
pp.  163,  164. 

§  5.  The  resemblance  between  this  epistle  and  that  to  the  Ephesians. 

Every  person  who  has  given  any  considerable  degree  of  attention  to 
this  epistle,  must  have  been  struck  with  its  remarkable  similarity  to  the 
epistle  to  the  Ephesians.  That  resemblance  is  greater  by  far  than  exists 
between  any  other  two  of  the  epistles  of  Paul — a  resemblance  not  only  in 
the  general  style  and  manner  which  may  be  expected  to  characterize  the 
difterent  productions  of  the  same  author,  but  extending  to  the  course  of 
thought ;  the  structure  of  the  argument ;  the  particular  instructions,  and 
to  some  phrases  which  do  not  occur  elsewhere.  This  similarity  relates 
particularly  to  the  following  points : — 

(1.)  In  the  representation  of  the  reason  for  which  the  apostle  was  im- 
prisoned at  Rome.  This  resemblance.  Dr.  Paley  (HorcB  Paul.)  remarks, 
is  "  too  close  to  be  accounted  for  from  accident,  and  yet  too  indirect  and 
latent  to  be  imputed  to  design,  and  is  one  which  cannot  easily  be  resolved 
into  any  other  source  than  truth."  It  is  not  found  in  any  other  of  his  epis- 
tles. It  consists  in  this,  that  Paul  in  these  two  epistles  attributes  his  im- 
prisonment not  to  his  preaching  Christianity  in  general,  but  to  his  assert- 
ing the  right  of  the  Gentiles  to  be  admitted  into  the  church  on  an  equal 


INTRODUCTION.  Cclxxi 

tooting  with  the  Jews,  and  without  being  obliged  to  conform  themselves  to 
the  Jewish  law.  This  was  the  doctrine  to  which  he  considered  himself  a 
martyr.  Thus  in  ch.  i.  24,  he  says,  '  Who  now  rejoice  in  my  sufferings 
for  you ;"  and  in  ch.  ii.  1,  "  for  I  would  that  ye  knew  what  great  conflict 
I  have  for  you,  and  for  them  at  Laodicea."  That  is,  his  conflicts  and 
trials,  his  imprisonment  and  danger  of  death,  had  somehow  come  upon 
him  in  consequence  of  his  endeavouring  to  spread  the  gospel  in  such  places 
as  Colosse  and  Laodicea.  These  were  Gentile  communities ;  and  tlie  mean- 
ing is,  that  his  trials  were  the  result  of  his  efforts  to  preach  among  the 
Gentiles.  The  same  representation  is  made  in  the  epistle  to  the  Ephe- 
sians — likewise  written  from  Rome  during  his  imprisonment.  "  For  this 
cause  I,  Paul,  the  prisoner  of  Jesus  Christ  for  you  Gentiles.^'*  Ch.  iii.  1. 
And  this  coincidence  is  also  apparent  by  comparing  two  other  places  in 
the  epistles.  Thus  Col.  iv.  3.  "  Praying  for  us,  that  God  would  open  unto 
us  a  door  of  utterance  to  speak  the  mysteries  of  Christ,  for  which  I  am 
in  bonds."  An  allusion  to  the  same  '  mystery^  occurs  also  in  the  Epistle 
to  the  Ephesians.  "  Whereby  when  ye  read,  ye  may  understand  my  know- 
ledge in  the  mystery  of  Christ — that  the  Gentiles  should  be  fellow-heirs 
of  the  same  body,  and  partakers  of  his  promise  in  Christ  by  the  gospel."*^ 
Ch.  iii.  4 — 6.  In  the  Acts  of  the  Apostles  the  same  statement  occurs  in 
regard  to  the  cause- for  which  the  apostle  was  persecuted  and  imprisoned — 
and  it  is  on  this  coincidence,  which  is  so  evidently  undesigned,  that  Paley 
has  founded  the  argument  for  the  genuineness  of  the  epistles  to  the  Ephe- 
sians and  Colossians.  Horce  PaulinoR.  The  statement  in  the  Acts  of  the 
Apostles  is,  that  the  persecutions  of  Paul  which  led  to  his  appeal  to  the 
Roman  emperor  and  to  his  imprisonment  at  Rome,  were  in  consequence 
of  his  maintaining  that  the  Gentiles  were,  in  the  Christian  administration, 
to  be  admitted  to  the  same  privileges  as  the  Jews,  or  that  there  was  no 
distinction  between  them  in  the  matter  of  salvation ;  and  his  suflTerings, 
therefore,  were,  as  he  says,  '  in  behalf  of  the  Gentiles.'  See,  particu- 
larly. Acts  xxi.  28;  xxii.  21,  22.  From  these  passages  it  appears  that 
the  offence  which  drew  down  on  Paul  the  vengeance  of  his  countrymen 
was,  his  mission  to  the  Gentiles,  and  his  maintaining  that  they  were 
to  be  admitted  to  the  privileges  of  salvation  on  the  same  terms  as  the 
Jews.  ^ 

(2.)  There  is  a  strong  resemblance  between  the  course  of  thought  and 
the  general  structure  of  the  Epistles  to  the  Ephesians  and  the  Colossians. 
To  an  extent  that  does  not  occur  hi  any  other  of  Paul's  epistles,  the  same 
topics  are  introduced,  and  in  the  same  order  and  connection.  Indeed,  in 
some  portions,  they  are  almost  identical.  Particularly  the  order  in  which 
the  various  topics  are  introduced  is  nearly  the  same.  The  following  por- 
tions of  the  two  epistles  will  be  seen  to  correspond  with  each  other. 

Ephesians.  Colossians. 

i.  15—19 with i.  9—11. 

i.  20—23 " i.  15—19. 

i.  10 " i.  20. 

ii.  1—10 " i.  21—23. 

iii.  7 " i.  25. 

iii.  9,  10 " i.  26,  27. 

iii  17 " ii.  7. 

ii.  11—22 " jii.  11- 15. 


Ccbcxii  INTRODUCTION.  * 

Ephesians.  Colossiana. 

iv.  14 with ii.  8. 

iv.  15,  16 " ii.  19. 

iv.  25 " iii.  9. 

iv.  22—24 ." iii.  9,  10. 

iv.  32 " iii.  12. 

V.  19,  20 « iii.  16,  17. 

v.  21 ;  vi.  6—9 « iii.  18—22;  iv.  1. 

vi.  19 " iv.  3. 

v.  16 " iv.  5. 

vi.  21 " iv.  7. 

This  resemblance,  thus  carried  almost  through  the  epistle,  shows  that 
there  was  a  similarity  of  condition  in  the  two  churches  in  reference  to  the 
dangers  to  which  they  were  exposed,  the  kind  of  philosophy  which  pre- 
vailed, tlie  false  teachers  who  might  have  an  influence  over  them,  and 
the  particular  duties  to  which  it  was  desirable  their  attention  should  be 
turned.  There  is,  indeed,  some  considerable  variety  of  phraseology  in  the 
discussion  of  these  topics,  but  still  the  resemblance  is  remarkable,  and 
would  indicate  that  the  epistles  were  written  not  far  from  the  same  time, 
and  clearly  by  the  same  person.  It  is  remarkable,  among  other  things,  as 
Michaelis  has  observed,  that  it  is  only  in  these  two  epistles  that  the  apos- 
tle warns  his  readers  against  lying.  Eph.  iv.  25.  Col.  iii.  9.  Hence  we 
may  conclude  that  this  vice  was  one  that  particularly  prevailed  in  the  re- 
gion where  these  churches  were  situated,  and  that  the  members  of  these 
churches  had  been  particularly  addicted  to  this  vice  before  their  con- 
version. 

\  6.   The  epistle  from  Laodicea. 

In  ch.  iv.  16  of  this  epistle,  the  apostle  gives  this  direction:  "And  when 
this  epistle  is  read  among  you,  cause  that  it  be  read  also  in  the  church  of 
the  Laodiceans,  and  that  ye  likewise  read  the  epistle  from  Laodicea." 
The  former  part  of  this  verse  is  clear,  and  the  direction  was  given,  doubt- 
less, because  the  churches  of  Colosse  and  Laodicea  were  in  the  vicinity 
of  each  other,  and  the  instructions  were  adapted  to  both  churches.  Doubt- 
less the  same  form  of  philosophy  prevailed,  and  the  churches  were  exposed 
to  the  same  errors.  But  it  is  not  so  clear  what  is  meant  by  the  "  epistle 
from  Laodicea."  The  most  natural  and  obvious  interpretation  would  be, 
that  Paul  had  sent  a  letter  also  to  that  church,  and  that  he  wished  them 
to  procure  it  and  read  it.  But  no  such  epistle  is  now  extant,  and,  conse- 
quently, much  difficulty  has  been  felt  in  determining  what  the  apostle 
referred  to.  A  brief  examination  of  the  opinions  entertained  on  the  sub- 
ject, seems  necessary  in  this  place.     They  are  the  following: 

1.  It  has  been  supposed  that  the  reference  ie  to  a  letter  sent  from  the 
Laodiceans  to  Paul,  proposing  to  him  some  questions  which  they  desired 
him  to  answer,  and  that  he  now  wishes  the  Colossians  to  procure  that 
letter,  in  order  that  they  might  more  fully  understand  the  drifl  of  the 
epistle  which  he  now  sent  to  them.  This  opinion  was  held  by  Theodoret, 
and  has  been  defended  by  Storr,  RosenmiJller,  and  others.  But  the  objec- 
tions to  it  are  obvious  and  conclusive.  (1.)  It  is  not  the  fair  meaning  of 
the  language  used  by  Paul.     If  he  had  referred  to  a  letter  to  hirrit  he 


«  INTRODUCTION.  CClxxiii 

would  have  said  so ;  whereas  the  obvious  meaning  of  the  language  used 
!s,  that  the  Colossians  were  to  procure  a  letter  in  the  possession  of  the 
Laodiceans,  in  exchange  for  the  one  which  they  now  received  from  Paul. 
The  churches  were  to  make  an  exchange  of  letters,  and  one  church  was 
to  read  that  which  had  been  addressed  to  the  other.  (2.)  If  the  letter  had 
been  addressed  to  Paul,  it  was  doubtless  in  his  possession ;  and  if  he  wished 
the  church  at  Colosse  to  read  it,  nothing  would  be  more  natural  or  obvious 
than  to  send  it,  by  Tychicus,  along  with  the  letter  which  he  now  sent. 
Why  should  he  give  directions  to  send  to  Laodicea  to  procure  a  copy  of 
it  1  (3.)  If  a  letter  had  been  sent  to  him  by  the  Laodiceans,  proposing 
certain  questions,  why  did  he  send  the  answer  to  the  church  at  Colosse, 
and  not  to  the  church  at  Laodicea  ]  The  church  at  Laodicea  would  cer- 
tainly have  been  the  one  that  was  entitled  to  the  reply.  There  would 
have  been  a  manifest  impropriety  in  sending  an  epistle  to  one  church, 
made  up  of  answers  to  questions  proposed  by  another,  and  then  at  the  end 
requesting  them  to  procure  those  questions,  that  they  might  understand 
the  epistle.  (4. )  It  may  be  added,  that  it  is  not  necessary  to  suppose  that 
there  was  any  such  epistle,  in  order  to  understand  this  epistle  to  the  Colos- 
sians. This  is  not  more  difficult  of  interpretation  than  the  other  epistles 
of  Paul,  and  does  not  furnish  in  its  structure  any  particular  evidence  that 
it  was  sent  in  answer  to  inquiries  which  had  been  proposed  to  the  author. 

2.  It  has  been  supposed  by  some  that  the  epistle  referred  to  was  one 
written  to  Timothy,  by  the  apostle  himself,  at  Laodicea.  Tliis  opinion 
was  defended  by  Theophylact.  The  only  show  of  authority  for  it  is  the 
subscription  at  the  end  of  the  First  Epistle  to  Timothy — "  The  first  to 
Timothy  was  written  fi-om  Laodicea,  which  is  the  chiefest  city  of  Phr^ia 
Pacatiana."  But  that  this  is  erroneous,  can  be  easily  shown.  (1.)  The 
subscription  to  the  epistle  to  Timothy  is  of  no  authority.  (2.)  If  this 
epistle  had  been  referred  to,  Paul  would  not  have  designated  it  in  this 
manner.  ^It  would  have  been  rather  by' mentioning  the  person  to  whom  it 
was  addressed,  than  the  place  where  it  was  written.  (3.)  There  is  nothing 
in  the  epistle  to  Timothy  which  would  throw  any  important  light  on  this 
to  the  Colossians,  or  which  would  be  particularly  important  to  them  as  a 
church.  It  was  addressed  to  one  individual,  and  it  contains  counsels 
adapted  to  a  minister  of  the  gospel,  rather  than  to  a  church. 

3.  Many  have  supposed  that  the  '  epistle  from  Laodicea,'  referred  to, 
was  one  which  Paul  had  written  to  the  Laodiceans,  partly  for  their  use, 
but  which  was  of  the  nature  of  a  circular  epistle,  and  that  we  still  have 
it  under  another  name.  Those  who  hold  this  opinion  suppose  that  the 
epistle  to  the  Ephesians  is  the  one  referred  to,  and  tliat  it  was,  in  fact,  sent 
also  to  the  church  at  Laodicea.  See  this  question  treated  at  length  in  the 
Introduction  to  the  Epistle  to  the  Ephesians,  5  5.  The  reasons  for  sup- 
posing that  the  epistle  now  known  as  the  '  Epistle  to  the  Ephesians'  was 
neither  a  circular  letter,  nor  addressed  to  the  church  at  Laodicea,  are 
there  given.  But  if  the  common  reading'  of  the  text  in  Eph.  i.  1,  '  the 
saints  which  are  at  Ephesus^''  be  correct,  then  it  is  clear  that  that  epistle 
was  really  sent  to  the  church  in  that  place.  The  only  question,  then,  is, 
whether  it  is  of  so  general  a  character  that  it  might  as  well  be  sent  to 
other  churches  as  to  that,  and  whether  Paul  actually  sent  it  as  a  circular, 
with  a  direction  to  different  churches  ?  Against  this  supposition,  there 
are  strong  improbabilities.  (1.)  It  is  contrary  to  the  usual  practice  of 
Paul.    He  addressed  letters  to  oarticular  churches  and  individuals ;  and 


rclxXlV  INTRODUCTION. 

unless  this  case  be  one,  there  is  no  evidence  that  he  ever  adopted  the 
practice  of  sending  the  same  letter  to  different  individuals  or  churches. 
(2.)  There  would  have  been  some  impropriety  in  it,  if  not  dishonesty.  An 
avowed  circular  letter,  addressed  to  churches  in  general,  or  to  any  number 
whose  names  are  enumerated,  would  be  perfectly  honest.  But  how  would 
this  be,  if  the  same  letter  was  addressed  to  one  church,  and  then,  with  a 
new  direction,  addressed  to  another,  with  no  intimation  of  its  circular  cha- 
racter] Would  there  not  be  a  species  of  concealment  in  this  which  we 
should  not  expect  of  Paul  1  (3.)  How  happens  it,  if  this  had  occurred, 
that  all  remembrance  of  it  was  forgotten  1  When  those  epistles  were 
collected,  would  not  the  attention  be  called  to  the  fact,  and  some  record 
of  it  be  found  in  some  ancient  writer]  Would  it  fail  to  be  adverted  to  that 
the  same  epistle  had  been  found  to  have  been  addressed  to  different 
churches,  with  a  mere  change  in  the  name  ] 

4.  There  is  but  one  other  opinion  which  can  exist  on  this  question ;  and 
that  is,  that  the  apostle  refers  to  some  letter  which  had  been  sent  to  the 
Laodiceans,  which  we  have  not  now  in  the  New  Testament.  If  this  be 
so,  then  the  reference  could  only  be  to  some  epistle  which  may  be  extant 
elsewhere,  or  which  is  now  lost.  There  is  an  epistle  extant  which  is 
known  by  the  name  of  "  St.  Paul's  Epistle  to  the  Laodiceans  ;"  but  it  has 
no  well-founded  claims  to  being  a  genuine  epistle  of  Paul,  and  is  univer- 
sally regarded  as  a  forgery.  "It  is,"  says  Michaelis,  "a  mere  rhapsody, 
collected  from  St.  Paul's  other  epistles,  and  which  no  critic  can  receive  as 
a  genuine  work  of  the  apostle.  It  contains  nothing  which  it  was  necessary 
for  the  Colossians  to  know,  nothing  which  is  not  ten  times  better  and  more 
fully  explained  in  the  epistle  which  St.  Paul  sent  to  the  Colossians ;  in 
short,  nothing  which  could  be  suitable  to  St.  Paul's  design."  Intro,  to  the 
New  Tes.  iv.  127.  The  Greek  of  this  epistle  may  be  found  at  length  in 
Michaelis ;  and,  as  it  may  be  a  matter  of  curiosity,  and  will  show  that  this 
cannot  be  the  epistle  referred  to  by  Paul  in  Col.  iv.  16, 1  will  subjoin  here 
a  translation.  It  is  as  follows :  "  Paul,  an  apostle,  not  of  men,  neither  by 
men,  but  by  Jesus  Christ,  to  the  brethren  in  Laodicea.  Grace  be  to  you, 
and  peace,  from  God  the  Father,  and  our  Lord  Jesus  Christ.  I  give  thanks 
to  my  God  in  Christ  always  in  my  prayers,  that  you  are  mindful  of  and 
are  persevering  in  good  works,  waiting  for  the  promise  in  the  day  of  judg- 
ment. And  let  not  the  vain  speeches  of  some  who  would  conceal  the 
truth  disturb  you,  to  turn  you  away  from  the  truth  of  the  gospel  wliich  has 
been  preached  unto  you.  Now  God  grant  that  all  they  who  are  of  me  may 
be  borne  forward  to  the  perfection  of  the  truth  of  the  gospel,  to  perform 
those  excellent  good  works  which  become  the  salvation  of  eternal  life. 
And  now  are  my  bonds  manifest,  in  which  bonds  I  am  in  Christ,  and  at 
the  present  time ;  but  1  rejoice,  for  I  know  that  this  shall  be  for  the  fur- 
therance of  my  salvation,  which  is  through  your  prayer  and  the  supply  of 
the  Holy  Ghost,  whether  by  life  or  by  death.  For  to  me  toxive  is  Christ, 
alid  to  die  is  joy.  But  our  Lord  himself  shall  grant  you  his  mercy  with 
us,  that  possessing  love  you  may  be  of  the  same  mind,  and  think  the  same 
thing.  On  this  account,  brethren,  as  ye  have  heard  of  the  appearing  of 
the  Lord,  so  think  and  do  in  the  fear  of  God,  and  it  shall  be  eternal  life  tc 
you,  for  it  is  God  who  worketh  in  you.  Do  all  things  without  murmurings 
and  disputings.  And  for  the  remainder,  brethren,  rejoice  in  the  liOrd 
Jesus  Christ,  and  see  that  ye  keep  yourselves  from  all  base  gain  of  covetous- 
ness.    Let  all  your  requests  be  made  known  with  boldness  unto  God,  and 


INTRODUCTION.  CClxXV 

be  Irm  in  the  mind  of  Christ.  And  finally,  brethren,  whatsoever,  things 
aE»j  true,  whatsoever  things  are  honest,  whatsoever  things  are  holy,  what- 
soever things  are  just,  whatsoever  things  are  lovely,  these  things  do.  And 
what  you  have  heard  and  received,  keep  in  your  hearts,  and  it  shall  give 
you  peace.  Salute  all  the  brethren  with  an  holy  kiss.  All  the  saints 
salute  you.  The  grace  of  our  Lord  Jesus  Christ  be  with  your  spirit. 
Amen.  Cause  that  this  epistle  be  read  in  the  church  of  the  Colossians, 
and  do  you  also  read  the  epistle  from  Colosse."  Nothing  can  be  plainer 
than  that  this  is  not  such  an  epistle  ^s  the  apostle  Paul  would  have  written ; 
it  is  therefore  a  mere  forgery.  The  conclusion  to  which  we  are  conducted 
is,  that  the  reference  in  Col.  iv.  16  is  to  some  epistle  of  Paul  to  the  church 
at  Laodicea  which  is  not  now  extant,  and  that  the  probability  is,  that, 
having  accomplished  the  object  for  which  it  was  sent,  it  has  been  suffered 
to  be  lost.  Thus,  it  is  to  be  numbered  with  the  writings  of  Gad,  and  Iddo 
the  Seer,  and  Nathan,  and  the  prophecy  of  Ahijah  the  Shilonite,  and  the 
book  of  Jehu  (1  Chron.  xix.  29.  2  Chron.  ix.  29 ;  xx.  34.  1  Kings  xvi. 
1);  works  which,  having  accomplished  the  object  for  which  th6y  were 
composed,  have  been  suffered  to  become  extinct.  Nor  is  there  anything 
improbable  or  absurd  in  the  supposition  that  an  inspired  book  may  have 
oeen  lost.  There  is  no  special  sacredness  in  a  mere  writing,  or  in  the 
fact  that  insphred  truth  was  recorded,  that  makes  it  indispensable  that  it 
should  be  preserved.  The  oral  discourses  of  the  Saviour  were  as  certainly 
inspired  as  the  writings  of  Paul ;  and  yet  but  a  small  part  of  what  he  said 
has  been  preserved.  John  xxi.  25.  Why  should  there  be  any  improbability 
in  supposing  that  an  inspired  hook  may  also  have  been  lost  ]  And,  if  it 
has,  how  does  that  fact  weakea  the  evidence  of  the  importance  or  the 
value  of  what  we  now  possess]  How  does  the  fact  that  a  large  part  of 
the  sermons  of  the  Saviour  have  perished,  by  not  being  recorded,  diminish 
the  value,  or  lessen  the  evidence  of  the  divine  authority,  of  the  Sermon 
on  the  Mount  1 


THE 


EPISTLE  TO  THE  COLOSSIANS. 


CHAPTER  I. 
"TJAUL,  "  an  apostle  of  Jesus 


a  Ep.  1. 1. 


CHAPTER  I. 

ANALYSIS  OF  THE  CHAPTER. 

This  chapter  embraces  the  follow- 
ing  topics : — 

(1.)  The  usual  salutation  to  the 
church.     Vs.  1,  2. 

(2.)  Thanks  to  God  for  what  he 
had  done  for  the  Colossians,  and  for 
the  fruits  of  the  gospel  among  them. 
Vs.  3—8. 

(3.)  Prayer  that  they  might  per- 
severe in  the  same  course,  and  might 
walk  worthy  of  their  calling.  Vs. 
9—11. 

(4.)  An  exhortation  to  render 
thanks  to  God  for  what  he  had  done 
for  them  in  redemption.  Vs.  12 — 
14. 

(5.)  A  statement  of  the  exalted 
dignity  of  the  Redeemer.  Vs.  15 
—18. 

(6.)  A  statement  of  what  he  had 
done  in  the  work  of  redemption,  in 
making  peace  by  the  blood  of  his 
cross  and  reconciling  the  world  to 
God.    Vs.  19,  20. 

(7.)  Through  this  gospel,  Paul 
says,  they  had  been  reconciled  to 
God,  and  were  now  brought  into  a 
state  in  which  they  might  be  pre- 
sented as  holy  and  unblameable  in 
his  sight    Vs.  21— 23. 

(8.)  Of  this  gospel,  Paul  says  he 
was  a  minister ;  in  preaching  it  he 
had  been  called  to  endure  trials,  but 
those  trials  he  endured  with  joy; 
and  in  preaching  this  gospel  he  m>ed 
the  utmost  diligence,  warning  every 
24 


Christ,  by  the  will  of  God,  and 
Timotheus  our  brother. 


man,  and  teaching  every  man  in  all 
wisdom,  that  he  might  present  every 
one  perfect  in  Christ  Jesus.  Vs.  24 
—29. 

1.  Paul,  an  apostle  of  Jesus 
Christ.  See  Notes,  Rom.  i.  1.  ^  By 
the  will  of  God,  Notes,  1  Cor.  i.  1. 
IT  And  Timotheus  our  brother.  On 
the  question  why  Paul  associated 
others  with  him  in  his  epistles,  see 
Notes  on  1  Cor.  i.  1.  There  was  a 
particular  reason  why  Timothy 
should  be  associated  with  him  in 
writing  this  epistle.  He  was  a  na- 
tive of  the  region  where  the  church 
was  situated  (Acts  xvi.  1 — 3),  and 
had  been  with  Paul  when  he  preach- 
ed there,  and  was  doubtless  well 
known  to  the  church  there.  Acts 
xvi.  6.  It  is  evident,  however,  from 
the  manner  in  which  Paul  mentions 
him  here,  that  he  did  not  regard  him 
as  '  an  apostle,'  and  did  not  wish  the 
church  at  Colosse  to  consider  him  as 
such.  It  is  not '  Paul  and  Timothy, 
apostles  of  Jesus  Christ,'  but  '  Paul, 
an  apostle  of  Jesus  Christ,  and  Timo- 
thy our  brother.^  Paul  is  careful 
never  to  apply  the  term  apostle  to 
Timothy.  Phil.  i.  1.  "Paul  and 
Timotheus,  the  servants  of  Jesus 
Christ."  Comp.  1  Thess.  i.  1.  2 
Thess.  i.  1.  If  he  had  regarded 
Timothy  as  an  apostle,  or  as  having 
apostolic  authority,  it  is  not  easy  to 
conceive  why  he  should  not  have  re- 
ferred to  him  as  such  in  these  letters 
to  the  churches.  Could  he  have  fiiii- 
277 


278 


COLOSSIANS. 


[A.  D.  64, 


2  To  the  saints  "  and  faithful 
brethren  in  Christ  which  are  at 
Colosse  :  *  Grace  he  unto  you,  and 
peace,  from  God  our  Father,  and 
the  Lord  Jesus  Christ. 

3  We "  give  thanks  to  God  and 
the  Father  of  our  Lord  Jesus 
Christ,  praying  always  for  you, 

4  Since  we  heard  of  your  faith 

c  Ps.  16.  3.  b  Ga.  1.  3. 

c  Ep.  1.  15,  16. 


ed  to  see  that  the  manner  in  which 
he  referred  to  him  was  adapted  to 
produce  a  very  important  difference 
in  the  estimate  in  which  he  and  Ti- 
mothy would  be  held  by  the  Colos- 
sians  1 

2.  Gracehe  unto  you.  See  Notes, 
Rom.  i.  7. 

3.  We  give  thanks  to  God.  See 
Notes  on  the  parallel  place  in  Eph. 
i.  15, 16.  IT  Praying  always  for  you. 
See  Notes  on  Rom.  i.  9.  Eph.  i.  16. 
Comp.  1  Thess.  i.  2. 

4.  (Since  we  heard  of  your  faith 
in  Christ  Jesus.  To  wit,  by  Epa- 
phras,  who  had  informed  Paul  of  the 
steadfastness  of  their  faith  and  love. 
Vs.  7,  8.  This  does  not  prove  that 
Paul  had  never  been  at  Colosse,  or 
that  he  did  not  establish  the  church 
there,  for  he  uses  a  similar  expres- 
sion respecting  the  church  at  Ephe- 
sus  (Eph.  i.  15),  of  which  he  was 
undoubtedly  the  founder.  The  mean- 
ing is,  that  he  had  heard  of  their 
feith  at  that  time,  or  of  their  perse- 
verance in  faith  and  love.  Tf  Which 
ye  have  to  all  the  saints.  In  what 
way  they  had  manifested  this  is  not 
known.  It  would  seem  that  Paul 
had  been  informed  that  this  was  a 
character  of  their  piety,  that  they 
had  remarkable  love  for  all  who  bore 
the  christian  name.  Nothing  could 
be  more  acceptable  information  re- 
specting them  to  one  who  himself  so 
ardently  loved  the  church ;  and  no- 
thing could  have  furnished  better 
evidence  that  they  were  influenced 


in  Christ  Jesus,  and  of  the  love 
which  ye  have  to  all  the  saints ; 

5  For  the  hope  which  is  laid 
up  ^  for  you  in  heaven,  whereof 
ye  heard  before  in  the  word  of 
the  truth  of  the  gospel, 

6  Which  is  come  unto  you,  as 
it  is  in  all  *  the  world ;  and  bring- 
eth-'' forth  fruit  as  it  doth  also  in 


d  2  Ti.  4.  8.    1  Pe.  1.  4- 
/Jno.  15.  16. 


e  ver.  23. 


by  the  true  spirit  of  religion.  Comp. 
1  John  iii.  14. 

5.  For  the  hope  which  is  laid  up 
for  you  in  heaven.  That  is,  '  I  give 
thanks  that  there  is  such  a  hope  laid 
up  for  you.'  The  evidence  which 
he  had  that  this  hope  was  theirs, 
was  founded  on  the  faith  and  love 
to  the  saints  which  he  heard  they 
had  evinced.  He  fully  believed  that 
where  there  was  such  faith  and  love, 
there  was  a  well-founded  hope  of 
heaven.  The  word  'hope'  here  is 
used,  as  it  often  is,  for  the  thing  hoped 
for.  The  object  of  hope  —  to  wit, 
eternal  happiness,  was  reserved  for 
them  in  heaven.  ^  Whereof  ye 
heard  before.  When  the  gospel  was 
first  preached  to  you.  You  were  told 
of  the  blessed  rewards  of  a  life  of 
faith,  in  heaven.  ^  In  the  word  of 
the  truth  of  the  gospel.  In  the  true 
word  of  the  gospel. 

6.  Which  is  come  unto  you.  It 
has  not  been  confined  to  the  Jews, 
or  limited  to  the  narrow  country 
where  it  was  first  preached,  but  has 
been  sent  abroad  to  the  Gentile  world. 
The  object  of  the  apostle  here  seems 
to  be,  to  excite  in  them  a  sense  of 
gratitude  that  the  gospel  had  been 
sent  to  them.  It  was  owing  entirely 
to  the  goodness  of  God  in  sending 
them  the  gospel,  that  they  had  this 
hope  of  eternal  life.  ^  As  it  is  in 
all  the  world.  It  is  confined  to  no 
place  or  people,  but  is  designed  to 
be  a  universal  religion.  It  offers  the 
same  blessedness  m  heaven  to  all. 


A.  D  64.]  CHAPTER  I. 

you,  since  the  day  ye  heard  «  of 
it,  and  knew  the  "  grace  of  God 
in  truth. « 

7  As  ye  also  learned  of  ^  Epa- 
phras  our  dear  fellow-servant,  who 
is  for  you  a  faithful  minister  of 
Christ ; 


279 


a  Ro.  10. 17. 
c  Jno.4.  23. 


ftTit.  2.  11,  12. 
d  Phi.  23. 


Comp.  Notes  on  ver.  23.  If  And 
bringing  forth  fruit.  The  fruits 
of  righteousness  or  good  living.  See 
Notes  on  2  Cor.  ix.  10.  The  mean- 
ing is,  that  the  gospel  was  not  with- 
out effect  wherever  it  was  preached. 
The  same  results  were  observable 
everywhere  else  as  in  Colosse,  that 
it  produced  most  salutary  influences 
on  the  hearts  and  lives  of  those  who 
received  it.  On  the  nature  of  the 
*  fruits'  of  religion,  see  Notes  on  Gal. 
V.  22,  23.  ^  Since  the  day  ye  heard 
of  it.  It  has  constantly  been  pro- 
ducing these  fruits  since  you  first 
heard  it  preached,  ^f  And  knev)  the 
grace  of  God  in  truth.  Since  the 
time  ye  knew  the  true  grace  of  God ; 
since  you  became  acquainted  with 
the  real  benevolence  which  God  has 
manifested  in  the  gospel.  The  mean- 
ing is,  that  ever  since  they  had  heard 
the  gospel  it  had  been  producing 
among  them  abundantly  its  appropri- 
ate fruit,  and  that  the  same  thing 
/lad  also  characterized  it  wherever  it 
had  been  dispensed. 

7.  As  ye  also  learned  ofEpaphras. 
Epaphras  was  then  with  Paul.  Phi- 
Jem.  23.  He  had  probably  been  sent  to 
him  by  the  church  at  Colosse  to  con- 
sult him  in  reference  to  some  mat- 
ters pertaining  to  the  church  there. 
It  is  evident  from  this,  that  Epaphras 
was  a,  minister  of  the  church  at  Co- 
losse, though  there  is  no  evidence, 
as  has  been  often  supposed,  that  he 
was  the  founder  of  the  church.  The 
apostle  here  says,  that  they  had  learn- 
ed from  Epaphras  the  true  nature  of 
the  gospel,  and  he  designs  undoubt- 
edly to  confinn  what  he  had  taught 


.8  Who  also  declared  unto  us 
your  love '  in  the  Spirit. 

9  For  this  cause  we  also,  since 
the  day  we  heard  it,  do  not  cease 
to  pray  for  you,  and  to  desire 
that  ye  might  be  filled  with  the 
knowledge   of  his   will,  /  in  all 

cRo.  15.30.        /Ro.  12.2.    Ep. 5. 10,17. 


them,  in  opposition  to  the  teachings 
of  errorists.  See  the  Introduction, 
§  4.  He  had  floubtless  conferred  with 
Epaphras  respecting  the  doctrines 
which  he  had  taught  there.  If  Our 
dear  fellow-servant.  This  shows 
that  Paul  had  contracted  a  strong 
friendship  for  Epaphras.  There  is 
no  reason  to  believe  that  he  had 
known  him  before,  but  his  acquaint- 
ance with  him  now  had  served  to 
attach  him  strongly  to  him.  It  is 
possible,  as  has  been  conjectured  (see 
the  Introduction),  that  there  was  a  "^ 
party  in  the  church  at  Colosse  op- 
posed to  Epaphras  and  to  the  doc- 
trines which  he  preached,  and  if  this 
were  so,  Paul's  strong  expression  of 
attachrhent  for  him  would  do  much 
to  silence  the  opposition.  %  Who  is 
for  you  a  faithful  minister  of  Christ. 
'  For  you,'  when  he  is  with  you,  and 
in  managing  your  interests  here. 

8.  Who  also  declared  unto  us  your 
love  in  the  Spirit.  The  love  wrought 
in  you  by  the  Holy  Spirit.  It  was 
not  mere  natural  aflection,  but  love 
wrought  in  their  hearts  by  the  agency 
of  the  Holy  Ghost. 

9.  Do  not  cease  to  pray  for  you. 
Ver.  3.  The  progress  which  they 
had  already  made,  and  the  love 
which  they  had  shown,  constituted 
an  encouragement  for  prayer,  and  a 
reason  why  higher  blessings  still 
should  be  sought.  We  always  feel 
stimulated  and  encouraged  to  pray 
for  those  who  are  doing  well .  IF  Tha* 
ye  might  be  Jilled  with  the  know- 
ledge of  his  will.  They  had  showr 
by  their  faith  and  love  that  they 
were  disposed  to  do  his  will,  and  thf 


280 


COLOSSIANS. 


[A,  D.  64. 


wisdom  «  and  spiritual  understand- 
ing;^ 

1 0  That  y  e  might  walk  worthy  «of 
the  Lord  unto  all  pleasing,  '^  being 
•fruitful  in  every  good  work,  and  in- 

oPs.ll9.  99.      ftlJno.  5.  20.        c  Ph.  1.  27. 
d  1  Th.  4. 1.        e  Jno.  15.  8, 16. 


apostle  now  prays  that  they  might 
be  fully  acquainted  with  what  he 
would  have  them  do.  He  offered  a 
similar  prayer  in  behalf  of  the  Ephe- 
sians.  See  the  parallel  place  in  Eph. 
i.  17—19,  and  the  Notes  on  those 
verses.  ^  In  all  wisdom.  Thftt  you 
may  be  truly  wise  in  all  things. 
Eph.  i.  17.  'fH  And  spiritual  under- 
standing. In  understanding  those 
things  that  pertain  to  the  'Spirit;' 
that  is,  those  things  taught  by  the 
Holy  Spirit,  and  those  which  he  pro- 
duces in  the  work  of  salvation.  See 
Notes  on  1  Cor.  ii.  12,  13.  Comp. 
IJohnii.  20;  v.  20. 

10.  That  ye  might  walk  worthy 
of  the  Lord.  That  you  may  live 
as  becomes  the  followers  of  the  Lord. 
How  this  was  to  be  done  he  states 
in  this  and  the  following  verses. 
^  Unto  all  pleasing.  So  as  to  please 
him  in  all  things.  Comp.  Heb.  xi. 
5.  IF  Being  fruitful  in  every  good 
work.  This  is  one  way  in  which  we 
are  to  walk  worthy  of  the  Lord,  and 
so  as  to  please  bun.  See  Notes  on 
John  XV.  8.  %  And  increasing  in 
the  knowledge  of  God.  This  is  an- 
other way  in  which  we  may  walk 
worthy  of  the  Lord,  and  so  as  to 
please  him.  It  is  by  endeavouring 
to  become  better  acquainted  with  his 
true  character.  God  is  pleased  with 
those  who  desire  to  understand  what 
he  is ;  what  he  does ;  what  he  pur- 
poses ;  what  he  commands.  Hence 
he  not  only  commands  us  to  study 
his  works  (comp.  Ps.  cxi.  2),  but  he 
has  made  a  world  so  beautiful  as  to 
invite  us  to  contemplate  his  perfec- 
tions as  reflected  in  that  world.  All 
good  beings  desire  that  others  should 
understand  their  character,  and  God 


creasing/in  the  knowledge  of  God; 
11  Strengthened  ^  with  all 
might,  according  to  his  glorious 
power,  unto  all  patience  ^  and 
long-suffering,  with  joyfulness ;  *' 


/  2  Pe.  3.  18. 
A  Ja.  1.4. 


g  Is.  45.  24. 
i  Ro.  5.  3. 


delights  hi  those  who  are  sincerely 
desirous  of  knowing  what  he  is,  and 
who  inquire  with  humility  and  rever- 
ence into  his  counsels  and  his  will. 
Men  are  often  displeased  when  others 
attempt  to  look  into  their  plans,  for 
they  are  sensible  they  will  not  bear 
the  light  of  investigation.  God  has  no 
plans  which  would  not  be  seen  to  be, 
in  the  highest  degree,  glorious  to  hira. 
11.  Strengthened  with  all  might. 
This  was  also  an  object  of  Paul's 
earnest  prayer.  He  desired  that  they 
might  be  strengthened  for  the  per- 
formance of  duty ;  to  meet  tempta- 
tions ;  and  to  bear  up  under  the  va- 
rious trials  of  life.  ^  According  to 
his  glorious  power.  Not  by  any 
human  means,  but  by  the  power  of 
God.  There  is  a  manifestation  of 
power  in  the  spirit  with  which  Chris- 
tians are  enabled  to  bear  up  under 
trials,  which  shows  that  it  is  not  of 
human  origin.  It  is  the  power  which 
God  gives  them  in  the  day  of  trial. 
This  power  is  '  glorious,'  or,  as  it  is 
in  the  Greek,  it  is  the  *  power  of  his 
glory.'  It  is  manifestly  the  power 
of  the  great  and  glorious  God,  and 
it  tends  to  promote  his  glory,  and  to 
show  forth  his  praise.  H  Unto  all 
patience.  So  that  you  may  be  ena- 
bled to  bear  all  your  trials  without 
murmuring.  It  is  only  the  power 
of  God  that  can  enable  us  to  do  that. 
■f  And  long-suffering.  Notes,  1  Cor. 
xiii.  4.  IT  With  joyfulness.  Notes, 
Rom.  V.  3.  2  Cor.  vii.  4.  The  Sy- 
riac  version,  Chrysostom,  and  a  few 
MSS.  attach  this  to  the  following 
verse,  and  read  it,  '  With  joyfulness 
giving  thanks  to  the  Father,'  &c. 
The  only  difference  is  in  the  pointings 
and  either  reading  makes  good  sense, 


A.  D.  64.]  CHAPTER  I 

12  Giving  thanks  unto  the  Fa 


281 


12.  Giving  thanks  to  the  Father. 
This  is  another  mode  by  whicli  we 
may  '  walk  worthy  of  the  Lord  unto 
all  pleasing'  (ver.  10);  to  wit,  by 
rendering  appropriate  thanks  to  God 
for  his  mercy.  The  particular  point 
which  the  apostle  here  says  demand- 
ed thanksgiving  was,  that  they  had 
been  called  frfpn  the  kingdom  of 
darkness  to  the  kingdom  of  light. 
This  had  been  done  by  the  special 
mercy  of  the  Father,  who  had  pro- 
vided the  plan  of  salvation,  and  had 
sent  his  Son  to  redeem  them.  The 
connection  shows  that  the  word 
*  Father'  refers,  in  this  place,  not  to 
God  as  the  Father  of  his  creatures, 
but  to  the  Father  as  distinguished 
from  the  Son.  It  is  the  "  Father" 
who  has  translated  us  into  the  king- 
dom of  the  "Son."  Our  especial 
thanks  are  due  to  the  "  Father"  in 
tlTis,  as  he  is  represented  as  the  great 
Author  of  the  whole  plan  of  salva- 
tion—as he  who  sent  his  Son  to  re- 
deem us.  ^  Who  hath  made  us 
meet.  The  word  here  used — Ixavoca 
— means  properly  to  make  sufficient, 
from  Ixavoi  —  sufficient,  abundant, 
much.  The  word  conveys  the  idea 
of  having  sufficient  or  enough  to  ac- 
complish anything.  See  it  explained 
in  the  Notes  on  2  Cor.  iii.  6.  The 
verb  is  not  elsewhere^  used  in  the 
New  Testament.  In  its  use  here, 
there  seems  to  be  implied  the  idea 
of  conferring,  the  privilege  or  the 
ability  to  be  thus  made  the  partakers 
of  the  kingdom,  and  tlie  idea  also  of 
rendering  us  Jit  for  it.  The  sense 
is,  he  has  conferred  on  us  grace  suffi- 
cient to  make  it  proper  that  we 
should  partake  of  the  blessings  of  his 
kingdom.  In  regard  to  this  *  fitness!' 
or  '  meetness'  for  that  kingdom,  we 
may  remark,  (1.)  that  it  does  not 
mean  that  we  are  rendered  fit  by  our 
own  merits,  or  by  anything  which 
we  have  done;  for  it  is  expressly 
24* 


ther,  which  hath  made  us  meet ' 

a  Re.  22.  14. 


said  that  it  is  God  who  has  thus  ren- 
dered us  '  meet'  for  it.  No  one,  by 
his  own  merits,  ever  made  himself 
Jit  for  heaven.  His  good  works  can- 
not be  an  equivalent  for  the  eternal 
rewards  of  heaven  ;  nor  is  the  heart, 
when  unrenewed,  even  in  the  best 
state,  ^f  for  the  society  and  the  em- 
ployments of  heaven.  There  is  no 
adaptedness  of  such  a  heart,  how- 
ever amiable  and  however  refined, 
to  the  pure  spiritual  joys  of  the  up- 
per world.  Those  joys  are  the  joys 
of  religion,  of  the  love  of  God,  of 
pleasure  in  holiness ;  and  the  unre- 
newed heart  can  never  be  wrought 
up  to  a  fitness  to  enter  into  those 
joys.  Yet  (2.)  there  is  a  fitness. or 
meetness  which  Christians  possess 
for  heaven.  It  consists  in  two  things. 
First,  in  their  having  complied  with 
the  conditions  on  which  God  pro- 
mises heaven,  so  that,  although  they 
have  no  merit  in  themselves,  and  no 
fitness  by  their  own  works,  they  have 
that  meetness  which  results  from 
having  complied  with  the  terms  of 
favour.  They  have  truly  repented 
of  their  sins,  and  believed  in  the  Re- 
deemer; and  they  are  thus  in  the 
proper  state  of  mind  to  receive  the 
mercy  of  God ;  for,  according  to  the 
terms  of  mercy,  there  is  a  propriety 
that  pardon  should  be  bestowed  on 
the  penitent,  and  peace  on  the  be- 
lieving. A  child  that  is  truly  broken- 
hearted for  a  fault,  is  in  a  fit  state 
of  mind  to  be  forgiven ;  a  proud,  and 
obstinate,  and  rebellious  child,  is  not. 
Secondly,  there  is,  in  fact,  a  fitness 
in  the  Christian  for  the  participation 
of  the  inheritance  of  the  saints  in 
light.  He  has  a  state  of  feeling  that 
is  adapted  to  that.  There  is  a  con- 
gruity  between  his  feelings  and  hea- 
ven— a  state  of  mind  that  can  be  sa- 
tisfied with  nothing  but  heaven.  He 
has  in  his  heart  substantially  the 
same  principles  which  reign  in  hea- 


282 


COLOSSIANS. 


[A.  D.  64. 


to  be  partakers  of  the  inheritance 
•  of  the  saints  in  hght : 

a  Ac.  20. 32. 


ven ;  and  he  is  fitted  to  find  happi- 
ness only  in  the  same  objects  in 
which  the  inhabitants  of  heaven  do. 
He  loves  the  same  God  and  Saviour; 
has  pleasure  in  the  same  truths; 
prefers,  as  they  do,  holiness  to  sin; 
and,  like  the  inhabitants  of  heaven, 
he  would  choose  to  seek  his  pleasure 
in  holy  living,  rather  than  in  the 
ways  of  vanity.  His  preferences  are 
all  on  the  side  of  holiness  and  vir- 
tue ;  and,  with  such  preferences,  he 
is  fitted  for  the  enjoyments  of  hea- 
ven. In  character,  views,  feelings, 
and  preferences,  therefore,  the  Chris- 
tian is  made  '  fit'  to  participate  in  the 
employments  and  joys  of'the  saints 
in  light.  If  To  he  partakers  of  the 
inheritance.  The  privileges  of  reli- 
gion are  often  represented  as  an 
heirship,  or  an  inheritance.  See 
Notes  on  Rom.  viii.  17.  f  Of  the 
saints  in  light.  Called,  in  ver.  13, 
*the  kingdom  of  his  dear  Son.'  This 
is  a  kingdom  of  light,  as  opposed  to 
the  kingdom  of  darkness  in  which 
they  formerly  were.  In  the  East, 
and  particularly  in  Persia,  there 
prevailed  early  the  belief  that  there 
were  two  great  kingdoms  in  the  uni- 
verse— that  of  light,  and  that  of 
darkness.  We  find  traces  of  this 
opinion  in  the  Scriptures,  where  the 
kingdom  of  God  is  called  'light,' 
and  that  of  Satan  is  called  'dark- 
ness.' These  are,  of  course,  figura- 
tive expressions;  but  they  convey 
important  truth.  Light,  in  the  Scrip- 
tures, is  the  emblem  of  holiness, 
knowledge,  happiness ;  and  all  these 
are  found  in  the  kingdom  over  which 
God  presides,  and  of  which  Chris- 
tians are  the  heirs.  Accordingly, 
we  find  the  word  light  often  used  to 
describe  this  kingdom.  Thus  it  is 
said  of  God,  who  presides  over  it, 
that  he  "  is  light,  and  in  him  is  no 
darkness  at  all,"   1  John  i.  5;  of 


13  Who  hath  delivered  us  from 
the  power  of  darkness, '  and  hath 


b  1  Pe.  2.  9. 


Christ,  that  he  is  "  the  light  of  man," 
John  i.  4;  that  he  is  "the  true 
light,"  John  i.  9;  that  he  is  "the 
light  of  the  world,"  John  viii.  12 
Comp.  xii.  35.  Luke  ii.  32.  The 
angels  of  that  kingdom  are  '  angels 
of  light,'  2  Cor.  xi.  14.  Those  who 
compose  that  kingdom  on  earth  are 
'  the  children  of  light,'  Luke  xvi.  8. 
1  Thess.  V.  5.  And  all  the  descrip- 
tions of  that  kingdom  in  heaven  re- 
present it  as  filled  with  light  and 
glory.  Isa.  Ix.  19.  Rev.  xx.  23; 
xxii.  5. 

13.  Who  hath  delivered  us  from  the 
power  of  darkness.  The  power  ex- 
erted over  us  in  that  dark  kingdom 
to  which  we  formerly  belonged — 
the  kingdom  of  Satan.  The  charac- 
teristic of  this  empire  is  darkness — ^^ 
the  emblem  of  (1.)  sin;  (2.)  error; 
(3.)  misery  and  death.  Over  us,  by 
nature,  these  things  had  uncontrol- 
able  power ;  but  now  we  are  deliv- 
ered from  them,  and  brought  to  the 
enjoyment  of  the  privileges  of  those 
who  are  connected  with  the  kingdom 
of  light.  Darkness  is  often  used  to 
represent  the  state  in  which  men  are 
by  nature.  Comp.  Luke  i.  79.  Acts 
xxvi.  18.  Rom.  xiii.  12.  1  Pet. 
ii.  9.  1  John  ii.  8.  f  And  hath 
translated  us.  The  word  here  ren- 
dered 'translated'  is  often  used  in 
the  sense  of  removing  a  people  from 
one  country  to  another.  See  Jose- 
phus,  Ant.  ix.  11. 1.  It  means,  here, 
that  they  who  are  Christians  have 
been  transferred  firom  one  kingdom 
to  another,  as  if  a.  people  were  thus 
removed.  They  become  subjects  of 
a  new  kingdom,  are  under  diflferent 
laws,  and  belong  to  a  different  com- 
munity. This  change  is  made  in 
regeneration,  by  which  we  pass  from 
the  kingdom  of  darkness  to  the  king- 
dom of  light;  fi-om  the  empire  of 
sin,  ignorance,  and  misery,  to  one  of 


A.  D.  64.] 


CHAPTER  I. 


28» 


translated  us  into  the  kingdom  of  I  tion  through  his  blood,  even  the 
'  his  dear  Son ;  I  forsiveness  of  sins  : 


14  In "  whom  we  have  redemp- 

«  the  Son  of  his  love.  a  Ep.  1.  7. 


15  Who  is  the  image  ^  of  the 

b  He,  1.  3. 


holiness,  knowledge,  and  happiness. 
No  change,  therefore,  in  a  man's  life 
is  so  important  as  this ;  and  no  words 
can  suitably  express  the  gratitude 
which  they  should  feel  who  are  thus 
transferred  from  the  empire  of  dark- 
ness to  that  of  light. 

14.  In  whom  we  have  redemption. 
See  this  explained  in  the  Notes  on 
Eph.  i.  7.  The  passage  here  proves 
that  we  obtain  forgiveness  of  sins 
through  the  blood  of  Christ ;  but  it 
does  not  prove  that  this  is  all  that  we 
obtain  through  that  blood. 

15.  Who  is  the  image  of  the  in- 
visible God.  sIxCjv  tov  ^Eoi)  tov  dopa- 
tw.  The  object  here,  as  it  is  in  the 
parallel  place  in  Eph.  i.  20 — ^23,  is 
to  give  a  just  view  of  the  exaltation 
of  the  Redeemer.  It  is  probable 
that,  in  both  cases,  the  design  is  to 
meet  some  erroneous  opinion  on  this 
subject  that  prevailed  in  those 
churches,  or  among  those  that  claim- 
ed to  be  teachers  there.  See  the 
Introduction  to  this  epistle,  and 
comp.  the  Notes  on  Eph.  i.  20—23. 
For  the  meaning  of  the  phrase  oc- 
curring here,  '  the  image  of  the  in- 
visible God,"*  see  the  Notes  on  Heb. 
i.  3,  and  2  Cor.  iv.  4.  The  meaning 
is,  that  he  represents  to  mankind  the 
perfections  of  God,  as  an  image,  fig- 
ure, or  drawing  does  the  object  which 
it  is  made  to  resemble.  See  the  word 
image  —  iixoiv  —  explained  in  the 
Notes  on  Heb.  x.  1.  It  properly  de- 
notes that  which  is  a  copy  or  deline- 
ation of  a  thing ;  which  accurately 
and  fiilly  represents  it,  in  contradis- 
tinction from  a  rough  sketch,  or  out- 
line. Comp.  Rom.  viii.  29.  1  Cor. 
xi.  7;  XV.  49.  The  meaning  here 
is,  that  the  being  and  perfections  of 
God  are  accurately  and  fully  repre- 
sented by  Christ.  In  what  respects 
particularly  he  was  thus  a  represent- 


ative of  God,  the  apostle  proceeds  to 
state  in  the  following  verses,  to  wit, 
in  his  creative  power,  in  his  eternal 
existence,  in  his  heirship  over  the 
universe,  in  the  fulness  that  dwelt  in 
him.  This  cannot  refer  to  him  mere- 
ly as  incarnate,  for  some  of  the  things 
affirmed  of  him  pertained  to  him  before 
Ms  incarnation ;  and  the  idea  is,  that 
in  all  things  Christ  fairly  represents 
to  us  the  divine  nature  and  perfec- 
tions. God  is  manifest  to  us  through 
him.  1  Tim.  iii.  16.  We  see  God 
in  him  as  we  see  an  object  in  that 
which  is  in  all  respects  an  exact 
copy  of  it.  God  is  invisible.  No 
eye  has  seen  him,  or  can  see  him ; 
but  in  what  Christ  is,  and  has  done 
in  the  works  of  creation  and  redemp- 
tion, we  have  a  fair  and  full  repre- 
sentation of  what  God  is.  See  Notes 
on  John  i.  18;  xiv.  9.  H  The  first- 
born of  every  creature.  Among  all 
the  creatures  of  God,  or  over  all  his 
creation,  occupying  the  rank  and 
pre-eminence  of  the  first-born.  The 
first-born,  or  the  eldest  son,  among 
the  Hebrews  as  elsewhere,  had  pe- 
culiar privileges.  He  was  entitled 
to  a  double  portion  of  the  inherit- 
ance. It  has  been,  also,  and  espe- 
cially in  oriental  countries,  a  com- 
mon thing  for  the  eldest  son  to  suc- 
ceed to  the  estate  and  the  title  of  his 
father.  In  early  times,  the  first-born 
son  was  the  officiating  priest  in  the 
family,  in  the  absence  or  on  tlie 
death  of  the  father.  There  can  be 
no  doubt  that  the  apostle  here  has 
reference  to  the  usual  distinctions 
and  honours  conferred  on  the  first- 
bom,  and  means  to  say  that,  among 
all  the  creatures  of  God,  Christ  oc- 
cupied a  pre-eminence  similar  to 
that.  He  does  not  say  that,  in  all 
respects,  he  resembled  the  first-born 
in  a  family ;  ^nor  does  ho  say  that  ho 


284 

invisible   God,  the 
every  creature : 


^    COLOSSIANS 

first-born  of 


[A.  D.  64. 


himself  was  a  creature,  for  the  point 
of  his  comparison  does  not  turn  on 
these  things,  and  what  he  proceeds 
to  affirm  respecting  him  is  inconsist- 
ent with  the  idea  of  his  being  a  cre- 
ated being  himself  He  that '  cre- 
ated all  things  that  are  in  heaven 
and  that  are  in  earth,'  was  not  him- 
self created.  That  the  apostle  did 
not  mean  to  represent  him  as  a  crea^ 
ture,  is  also  manifest /rom  the  reason 
which  he  assigns  why  he  is  called 
the  first-born.  '  He  is  the  image  of 
God,  and  the  first-born  of  every  crea- 
ture, for  —  6tv  —  by  him  were  all 
things  created.'  That  is,  he  sus- 
tains the  elevated  rank  of  the  first- 
born, or  a  high  eminence  over  the 
creation,  because  by  hun  '  all  things 
were  created  in  heaven  and  in 
earth.'  The  language  here  used, 
also,  does  not  fairly  imply  that  he 
was  a  creature,  or  that  he  was  in 
nature  and  rank  one  of  those  in  re- 
lation to  whom  it  is  said  he  was  the 
first-born.  It  is  true  that  the  word 
first-born  —  rcpoitotoxoi  —  properly 
means  the  first-born  child  of  a  father 
or  mother,  Matt.  i.  25.  Luke  ii.  7; 
or  the  first-l)orn  of  animals.  But 
two  things  are  also  to  be  remarked 
in  regard  to  the  use  of  the  word : 
(1.)  It  does  not  necessarily  imply 
that  any  one  is  born  afterivards  in 
the  family,  for  it  would  be  used  of 
the  first-born,  though  an  only  child ; 
and  (2.)  it  is  used  to  denote  one  who 
is  chief,  or  who  is  highly  distin- 
guished and  pre-eminent.  Thus  it 
is  employed  in  Rom.  viii.  29,  "  That 
he  might  be  the  first-born  among 
many  brethren."  So,  in  ver.  18  of 
this  chapter,  it  is  said  that  he  was 
"  the  first-born  from  the  dead ;"  not 
that  he  was  literally  the  first  that 
was  raised  from  the  dead,  which  was 
not  the  fact,  but  that  he  might  be 
pre-eminent  among  those  that  are 


16  For  h}  him  "  were  all  things 
created,  that  are  in  heaven,  and 

a  Jno.  1.  a 


raised.  Comp.  Ex.  iv.  22.  The 
meaning,  then,  is,  that  Christ  sus- 
tains the  most  exalted  rank  in  the 
universe;  he  is  pre-eminent  above 
all  others ;  he  is  at  the  head  of  all 
things.  The  expression  does  not 
mean  that  he  was  '  begotten  before 
all  creatures,'  as  it  is  often  explain- 
ed, but  refers  to  the  simple  fact  that 
he  sustains  the  highest  rank  over  the 
creation.  He  is  the  Son  of  God. 
He  is  the  heir  of  all  things.  All 
other  creatures  are  also  the '  offepring 
of  God  ;'  but  he  is  exalted  as  the  Son 
of  God  above  all. 

16.  For  by  him  were  all  things 
created.  This  is  one  of  the  reasons 
why  he  is  called  '  the  image  of  God, 
and  the  '  first-born.'  He  makes  God 
known  to  us  by  his  creative  power, 
and  by  the  same  power  in  creation 
shows  that  he  is  exalted  over  all 
things  as  the  Son  of  God.  The 
phrase  which  is  here  used  by  the 
apostle  is  universal.  He  does  not 
declare  that  he  created  all  things  in 
the  spiritual  kingdom  of  God,  or  that 
he  arranged  the  events  of  the  gospel 
dispensation,  as  Socinians  suppose 
(see  Crellius);  but  that  everything 
was  created  by  him.  A  similar  form 
of  expression  occurs  in  John  i.  3. 
See  Notes  on  that  verse.  There 
could  not  possibly  be  a  more  explicit 
declaration  that  the  universe  was 
created  by  Christ,  than  this.  As  if 
the  simple  declaration  in  the  most 
comprehensive  terms  were  not 
enough,  the  apostle  goes  into  a  spe- 
cification of  things  existing  in  hea- 
ven and  earth,  and  so  varies  the 
statement  as  if  to  prevent  the  possi- 
bility of  mistake.  ^  That  are  in 
heaven.  The  division  of  the  universe 
into  'heaven  and  earth'  is  natural 
and  obvious,  for  it  is  the  one  that  is 
apparent.  See  Gen.  i.  1.  Heaven, 
then,  according  to  this  division,  will 


A.  D.  64.]  CHAPTER  1. 

that  are  in  earth,  visible  and  invi- 
sible, whether  they  he  thrones,  or 
dominions,   or    principalities,    or 


embrace  all  the  universe,  except  the 
eartli ;  and  will  include  the  heavenly- 
bodies  and  their  inhabitants,  the  dis- 
tant worlds,  as  well  as  heaven^  more 
strictly  so  called,  where  God  resides. 
The  declaration,  then,  is,  that  all 
things  that  w^ere  in  the  worlds  above 
us  were  the  work  of  his  creative 
power.  %  And  that  are  in  earth. 
All  the  animals,  plants,  minerals, 
waters,  hidden  fires,  &c.  Everything 
which  the  earth  contains.  ^  Visible 
and  invisible.  We  see  but  a  small 
part  of  the  universe.  The  angels 
we  cannot  see.  The  inhabitants  of 
distant  worlds  we  cannot  see.  Nay, 
there  are  multitudes  of  worlds  which, 
even  with  the  best  instruments,  we 
cannot  see.  Yet  all  these  things  are 
said  to  have  been  created  by  Christ. 
If  Whether  they  be  thrones.  Whe- 
ther those  invisible  things  be  thrones. 
The  reference  is  to  the  ranks  of  an- 
gels, called  here  thrones,  dominions, 
&c.  See  Notes  on  Eph.  i.  21.  The 
word  '  thrones^  does  not  occur  in  the 
parallel  place  in  Ephesians;  but 
there  can  be  no  doubt  that  the  refer- 
ence is  to  an  order  of  angelic  beings, 
as  those  to  whom  dominion  and 
power  were  intrusted.  The  other 
orders  enflmerated  here  are  also 
mentioned  in  Eph.  i.  21.  ^  All 
things  were  created  by  him.  The 
repetition,  and  the  varied  statement 
here,  are  designed  to  express  the 
truth  with  emphasis,  and  so  that 
there  could  not  be  the  possibility  of 
mistake  or  misapprehension.  Comp. 
Notes  on  John  i.  1 — 3.  The  import- 
ance of  the  doctrine,  and  the  fact 
that  it  was  probably  denied  by  false 
teachers,  or  that  they  held  piiiloso- 
ohical  opinions  that  tended  to  its 
practical  denial,  are  the  reasons  why 
the  apostle  dwells  so  particularly  on 
this  point.  ^  And  for  him.  For  his 
glory;  for  such  purposes  as  he  de- 


powers:  all  things  were  created 
by  "  him,  and  for  him : 

a  Ro.  11.  30. 


signed.  There  was  a  reference  to 
himself  in  the  work  of  creation,  jnst 
as,  when  a  man  builds  a  house,  it  is 
with  reference  to  some  important 
purposes  which  he  contemplates, 
pertaining  to  himself  The  universe 
was  built  by  the  Creator  to  be  his 
own  property ;  to  be  the  theatre  on 
which  he  would  accomplish  his  pur- 
poses, and  display  liis  perfections. 
Particularly  the  earth  was  made  by 
the  Son  of  God  to  be  the  place  where 
he  would  become  incarnate,  and  ex- 
hibit the  wonders  of  redeeming  love. 
There  could  not  be  a  more  positive  de- 
claration than  this,  that  the  universe 
w^as  created  by  Christ ;  and,  if  so,  he 
is  divine.  The  work  of  creation  is 
the  exertion  of  the  highest  power  of 
which  we  can  form  a  conception, 
and  is  often  appealed  to  in  the  Scrip- 
tures by  God  to  prove  that  he  is  di- 
vine, in  contradistinction  from  idols. 
If,  therefore,  this  passage  be  under- 
stood literally,  it  settles  the  question 
about  the  divinity  of  Christ.  Ac- 
cordingly, Unitarians  have  endea- 
voured to  show  that  the  creation 
here  referred  to  is  a  moral  creation ; 
that  it  refers  to  the  arrangement  of 
affairs  in  the  christian  church,  or  to 
the  kingdom  of  God  on  earth,  and 
not  to  the  creation  of  the  material 
universe.  This  interpretation  has 
been  adopted  even  by  Grotius,  who 
supposes  that  it  refers  to  the  arrange- 
ment by  which  all  things  are  fitted 
up  in  the  new  creation,  and  by  which 
angels  and  men  are  reconciled.  By 
the  '  things  in  heaven  and  in  earth, 
some  Unitarian  expositors  have  un- 
derstood the  Jews  and  the  Gentiles, 
who  are  reconciled  by  the  gospel; 
others,  by  the  tilings  in  heaven,  un- 
derstand the  angels,  and,  by  the 
things  on  earth,  men,  who  are  brought 
into  harmony  by  the  gospel  plan  of 
salvation.     But  the  objections  to  this 


2He  COLOSSIANS.  [A.  D.  64. 

17  And  he  lS  before  *  all  things,  and  by  him  all  tiling   consiwSt 


a  Jno.  ],  1. 


interpretation  are  insuperable :  (1.) 
The  word  created  is  not  used  in  this 
sense  properly,  and  cannot  be.  That 
it  may  mean  to  arrange^  to  order,  is 
true ;  but  it  is  not  used  in  the  sense 
of  reconciling,  or  of  bringing-  dis- 
cordant things  into  harmony.  To 
the  great  mass  of  men,  who  have  no 
theory  to  support,  it  would  be  under- 
stood in  its  natural  and  obvious  sense, 
as  denoting  the  literal  creation.  (2.) 
The  assertion  is,  that  the  '  creative' 
power  of  Christ  was  exerted  on  '  all 
things.^  It  is  not  in  reference  to 
angels  only,  or  to  men,  or  to  Jews, 
or  to  Gentiles;  it  is  in  relation  to 
'  everything  in  heaven  and  in  earth  ;' 
that  is,  to  the  whole  universe.  Why 
should  so  universal  a  declaration  be 
supposed  to  denote  merely  the  intel- 
ligent creation]  (3.)  With  what 
propriety,  or  in  what  tolerable  sense, 
can  the  expression  '  thmgs  in  heaven 
and  things  in  earth'  be  applied  to  the 
Jews  and  Gentiles'?  In  what  sense 
can  it  be  said  that  they  are  '  visible 
and  invisible  ]'  And,  if  the  language 
could  be  thus  used,  how  can  the  fact 
that  Christ  is  the  means  of  reconcil- 
ing them  be  a  reason  why  he  should 
be  called  '  the  image  of  the  invisible 
God  V  (4.)  If  it  be  understood  of  a 
moral  creation,  of  a  renovation  of 
things,  of  a  change  of  nature,  how 
can  this  be  applied  to  the  angels  ? 
Has  Christ  created  them  anew"? 
Has  he  changed  their  nature  and 
character  ]  Good  angels  cannot  need 
a  spiritual  renovation;  and  Christ 
did  not  come  to  convert  fallen  an- 
gels, and  to  bring  them  into  harmony 
with  the  rest  of  the  universe.  (5.) 
The  phrase  here  employed,  of  '  cre- 
ating all  things  in  heaven  and  on 
earth,'  is  never  used  elsewhere  to 
denote  a  moral  or  spiritual  creation. 
It  appropriately  expresses  the  crea- 
tion of  the  universe.  It  is  language 
strikingly  similar  to  that  used  by 


Moses,  Gen.  i.  1 ;  and  it  would  be 
so  understood  by  the  great  mass  of 
mankind.  If  this  be  so,  then  Christ 
is  divine,  and  we  can  see  in  this 
great  work  a  good  reason  why  he  is 
called  '•the  image  of  the  invisible 
God,'  and  why  he  is  at  the  head  of 
the  universe— the  first-born  of  the 
creation.  It  is  because,  through  him, 
God  is  made  known  to  us  in  the  work 
of  creation ;  and  because,  being  the 
great  agent  in  that  work,  there  is  a 
propriety  that  he  should  occupy  this 
position  at  the  head  of  all  things. 

17.  And  he  is  before  all  things. 
As  he  must  be,  if  he  created  all 
things.  Those  who  regard  this  as 
referring  to  a  moral  creation,  inter- 
pret it  as  meaning  that  he  has  the 
pre-eminence  over  all  things ;  not 
as  referring  to  his  pre-existence. 
But  the  fair  and  proper  meaning  oi 
the  word  before  (rtpo)  is,  that  he  was 
before  all  things  in  the  order  of  ex- 
istence. Comp.  Matt.  viii.  29.  John 
xi.  55 ;  xiii.  1.  Acts  v.  36 ;  xxi.  38. 
2  Cor.  xii.  2.  It  is  equivalent  to  say- 
ing that  he  was  eternal — for  he  that 
had  an  existence  before"  anything 
was  created,  must  be  eternal.  Thus 
it  is  equivalent  to  the  phrase  '  In  the 
beginning.'  Gen.  i.  1.  Comp.  Notes, 
John  i.  1.  %  And  by  him  all  things 
subsist.  Or  are  sustained.  See 
Notes  on  Heb.  i.  3.  The  meaning 
is,  that  they  are  kept  in  the  present 
state ;  their  existence,  order,  and  ar- 
rangement are  continued  by  his  pow- 
er. If  unsupported  by  him,  they 
would  fall  into  disorder,  or  sink  back 
to  nothing.  If  this  be  the  proper 
interpretation,  then  it  is  the  ascrip- 
tion to  Christ  of  infinite  power — tor 
nothing  less  could  be  sjifficient  to 
uphold  the  universe ;  and  of  infinite 
wisdom — for  this  is  needed  to  pre- 
serve the  harmonious  action  of  the 
suns  and  systems  of  which  it  is  com- 
posed.    None  could  do  this  but  one 


A  D.  H.J  CHAPTER  I. 

18  Aiid  tifc  ^s  the  head  "  of  the 
Dody,  the  church  ;  who  is  the  be- 
ginning, *  the  first-born  from  the 

a  Ep.  5.  2a  6  1  Co.  15.  20. 

who  is  divine;  and  hence  we  see 
the  reason  why  he  is  represented  as 
the  image  of  the  invisible  God.  He 
is  the  great  and  glorious  and  ever- 
active  agent  by  whom  the  perfections 
of  God  are  made  known. 

18.  And  he  is  the  head  of  the 
hody^  the  church.  Notes,  Eph.  i.  22 ; 
V.  23.  ^  Who  is  the  beginning.  In 
ail  things— alike  in  the  work  of  cre- 
ation and  in  the  church.  He  is  the 
fountain  of  authority  and  power,  and 
commences  everything  that  is  de- 
signed to  uphold  the  order  of  the 
universe,  and  to  save  the  world. 
IT  The  first-horn  from  the  dead.  At 
the  head  of  those  who  rise  from  their 
graves.  This  does  not  mean  liter- 
illy  that  he  was  the  first  who  rose 
from  the  dead,  for  he  himself  raised 
up  Lazarus  and  others,  and  the  bo- 
dies of  saints  arose  at  his  crucifixion ; 
but  it  means  that  he  had  the  pre- 
eminence among  them  all ;  he  was 
the  most  illustrious  of  those  who 
will  be  raised  fi-om  the  dead,  and  is 
the  head  over  them  all.  Especially, 
he  had  this  pre-eminence  in  the  re- 
surrection in  this  respect,  that  he 
was  the  first  who  rose  from  death  to 
immortality.  Others  who  were  raised 
undoubtedly  died  again.  Christ  rose 
to  die  no  more.  See  Notes  on 
I  Cor.  XV.  20.  Tf  That  in  all  things. 
Marg.,  among  all.  The  Greek  will 
bear  either  construction,  and  either 
will  accord  with  the  scope  of  the 
apostle's  remarks.  If  the  former,  it 
means  that  he  is  at  the  head  of  all 
things — the  universe ;  if  the  latter, 
that  he  is  chief  among  those  who 
rose  from  the  dead.  Each  of  these 
is  true,  but  the  scope  of  the  passage 
seems  rather  to  require  us  to  under- 
stand this  of  everything^  and  to  mean 
that  all  the  arrangements  respecting 
nim  were  such  as  to  give  him  supre- 


287 

dead ;  that '  in  all  things  he  mignt 
have  the  pre-eminence. 

19  For  it  pleased  the  Father 

»  among  all. 


ma<jy  over  the  universe.  %  He  might 
have  the  pre-eminence.  Gr.,  might 
be  first — rtpwffvwv.  That  is,  might 
be  first  in  rank,  dignity,  honour,  pow- 
er. He  has  the  pre-eminence  (1.) 
as  over  the  universe  which  he  has 
formed — as  its  Creator  and  Proprie- 
tor; (2.)  as  chief  among  those  who 
shall  rise  from  the  dead — since  he 
first  rose  to  die  no  more,  and  their 
resurrection  depends  on  him ;  (3.)  as 
head  of  the  church  —  all  synods, 
councils,  and  governments  being 
subject  to  him,  and  he  alone  having 
a  right  to  give  law  to  his  people ; 
and  (4.)  in  the  affections  of  his 
friends — being  in  their  affections  and 
confidence  superior  to  all  others. 

19.  For  it  pleased  the  Father. 
The  words '  the  Father'  are  not  in  the 
original,  but  they  are  not  improperly 
supplied.  Some  word  must  be  un- 
derstood, and  as  the  apostle  in  ver. 
12  referred  to  '  the  Father'  as  having 
a  claim  to  the  thanks  of  his  people 
for  what  he  had  done,  and  as  the 
great  favour  for  which  they  ought  to 
be  thankfiil  is  that  which  he  imme- 
diately specifies — the  exaltation  of 
Christ,  it  is  not  improper  to  suppose 
that  this  is  the  word  to  be  under- 
stood here.  The  meaning  is,  that 
he  chose  to  confer  on  his  Son  such  a 
rank,  that  in  all  things  he  might 
have  the  pre-eminence,  and  that 
there  might  be  in  him  *  all  fulness.' 
Hence,  by  his  appointment,  he  was 
the  agent  in  creation,  and  hence  he 
is  placed  over  all  things  as  the  head 
of  the  church.  H  That  in  him 
should  all  fulness  dwell.  That  in 
him  there  should  be  such  dignity, 
authority,  power,  and  moral  excel- 
lence as  to  be  fitted  to  the  work  of 
creating  the  world,  redeeming  his 
people,  and  supplying  everything 
needful  for  their  salvation.     On  the 


288 


COLOSSIANS. 


[A.  D.  04. 


that  in  him  **  should  all  fulness 
dwell ; 

20  And, '  having  made  ^  peace 

a  Jno.  1. 16.       *  or,  making.       b  Ep.  2. 14-16. 


word  fulness^  see  Notes  on  John  i. 
14.  16.  Comp.  Rom.  xi.  12.  25.  Gal. 
iv.  4.  Eph.  i.  23 ;  iii.  19.  Col.  ii. 
9.  This  is  to  us  a  most  precious 
truth.  We  have  a  Saviour  who  is 
in  no  respect  deficient  in  wisdom, 
power,  and  grace  to  redeem  and  save 
us.  There  is  nothing  necessary  to 
be  done  in  our  salvation  which  he  is 
not  qualified  to  do ;  there  is  nothing 
which  we  need  to  enable  us  to  per- 
form our  duties,  to  meet  temptation, 
and  to  bear  trial,  which  he  is  not 
able  to  impart.  In  no  situation  of 
trouble  and  danger  will  the  church 
find  that  there  is  a  deficiency  in  him ; 
in  no  enterprise  to  which  she  can 
put  her  hands  will  there  be  a  lack 
of  power  in  her  great  Head  to  ena- 
ble her  to  accomplish  what  he  calls 
her  to.  We  may  go  to  him  in  all 
our  troubles,  weaknesses,  tempta- 
tions, and  wants,  and  may  be  sup- 
plied from  his  fulness — just  aa,  if  we 
were  thirsty,  we  might  go  to  an 
ocean  of  pure  water  and  drink. 

20.  And  havinfr  made  peace. 
Marg.,  making.  The  Greek  will 
bear  either.  The  meaning  is^  that 
by  his  atonement  he  produces  recon- 
ciliation between  those  who  were 
alienated  from  each  other.  See 
Notes  on  Eph.  ii.  14.  It  does  not 
mean  here  that  he  had  actually  ef- 
fected peace  by  his  death,  but  that 
he  had  laid  the  foundation  for  it ;  he 
had  done  that  which  would  secure 
it.  ^  By  the  blood  of  his  cross.  By 
his  blood  shed  on  the  cross.  That 
blood,  making  atonement  for  sin, 
\yas  the  means  of  making  reconcilia- 
tion between  God  and  man.  On  the 
meaning  of  the  word  blood,  as  used 
in  this  connection,  see  Notes  on  Rom. 
iii.  25.  IT  By  him  to  reconcile  all 
things  to  himself.  On  the  meaning 
of  the  word  reconcile,  see  Notes  on 


through  the  blood  of  his  cross,  by 
him  to  reconcile  all  things  untc 
himself;  by  him,  /  say,  whether 


Matt.  V.  24.  Rom.  v.  10,  and  2  Cor. 
V.  18.  When  it  is  said  -that  'it 
pleased  the  Father  by  Christ  to  re- 
concile all  things  to  himself,'  the 
declaration  must  be  understood  with 
some  limitation.  (1.)  It  relates  only 
to  those  things  which  are  in  heaven 
and  earth — for  those  only  are  speci- 
fied. Nothing  is  said  of  the  inhabit- 
ants of  hell,  whether  fallen  angels, 
or  the  spirits  of  wicked  men  who 
are  there.  (2.)  It  cannot  mean  that 
all  things  are  actually  reconciled — 
for  that  never  has  been  true.  Mul- 
titudes on  earth  have  remained  alien- 
ated from  God,  and  have  lived  and 
died  his  enemies.  (3.)  It  can  mean 
then,  only,  that  he  had  executed  a 
plan  that  was  adapted  to  this ;  that 
if  fairly  and  properly  applied,  the 
blood  of  the  cross  was  fitted  to  se- 
cure entire  reconciliation  between 
heaven  and  earth.  There  was  no 
enemy  which  it  was  not  fitted  to  re- 
concile to  God ;  there  was  no  guilt, 
now  producing  alienation,  which  it 
could  not  wash  away.  ^  Whether 
they  be  things  in  earth,  or  things  in 
heaven.  That  is,  to  produce  harmo- 
ny between  the  things  in  heaven 
and  in  earth ;  so  that  all  things  shall 
be  reconciled  to  him,  or  so  that  there 
shall  be  harmony  between  heaven 
and  earth.  The  meaning  is  not,  that 
'the  things  in  heaven^  were  alien- 
ated from  God,  but  that  there  was 
alienation  in  the  universe  which 
affected  heaven,  and  the  object  was 
to  produce  again  universal  concord 
and  love.  Substantially  the  same 
sentiment  is  found  in  Eph.  i.  10.  See 
Notes  on  that  verse.  Much  has  been 
written  on  the  meaning  of  this  ex- 
pression, and  a  great  variety  of  opin- 
ions have  been  entertained  of  it.  It  is 
best,  always,  unless  necessity  require 
a  different   interpretation,   to  take 


A.D.  64.] 


they  be  things  in  earth,  or  things 
m  heaven. 

21  And  you,  that  were  some- 
time ahenated,  and  enemies  ^  in 
*  or,  bxj. 


CHAPTER  .,  ''  ^^  >  ^- 

your  mmd  "^  by  wickfed  woilfe,  yet 
now  hath  he  reconciled, 

22  In  the   body  of  his'  flesh' 
through  death,  to  present  *  yo«i| 

3  or,  in.  a  Jude  24. 


words  in  their  usual  signification. 
If  that  rule  be  adopted  here,  '  things 
in  heaven'  will  refer  to  God  and  the 
angels,  and  perhaps  may  include  the 
principles  of  the  divine  government. 
'  Things  on  earth,'  will  embrace  wzen, 
and  the  various  things  on  earth  which 
are  now  at  variance  with  God  and 
with  heaven.  Between  these,  it  is 
designed  to  produce  harmony  by  the 
blood  of  the  cross,  or  by  the  atone- 
ment. As  in  heaven  nothing  is 
wrong ;  as  it  is  not  desirable  that 
anything  should  be  changed  there, 
all  the  change  that  is  to  take  place 
in  order  to  produce  reconciliation,  is 
to  be  on  the  part  of  men  and  the 
things  of  this  world.  The  only  effect 
of  the  blood  of  the  atonement  on  the 
'  things'  of  heaven  in  effecting  the 
reconciliation  is,  to  render  it  consist- 
ent for  God  to  be  at  peace  with  sin- 
ners. The  effect  on  earth  is,  to  dis- 
se  the  sinner  to  a  willingness  to 
e  reconciled;  to  lead  him  to  lay 
aside  his  enmity;  to  change  his 
neart,  and  to  effect  a  change  in  the 
/lews  and  principles  prevailing  on 
earth  which  are  now  at  variance 
with  God  and  his  government.  When 
this  shall  be  done  there  will  be  har- 
mony between  heaven  and  earth,  and 
an  alienated  world  will  be  brought 
into  confgrmity  with  tl'e  laws  and 
government  of  the  Creator. 

21.  And  you,  that  were  sometime 
alienated.  In  this  work  of  recon- 
ciling heaven  and  earth,  you  at  Co- 
losse,  who  were  once  enemies  of 
God,  have  been  reached.  The  bene- 
fit of  that  great  plan  has  been  ex- 
tended to  you,  and  it  has  accomplish- 
ed in  you  what  it  is  designed  to  ef- 
fect everywhere — to  reconcile  ene- 
mies to  God.     The  word  sometime 

On 


^e 


here — Ttots  —  means  -formerly.  In 
common  with  all  other  men  they 
were,  by  nature,  in  a  state  of  enmity 
against  God.  Comp.  Notes  on  Eph. 
ii.  1 — 3.  ^  In  your  mind.  It  was 
not  merely  by  wicked  works,  or  by 
an  evil  life ;  it  was  alienation  seated 
in  the  mind,  and  leading  to  wicked 
works.  It  was  deliberate  and  pur- 
posed enmity.  It  was  not  the  result 
of  passion  and  excitement ;  it  had  a 
deeper  seat,  and  took  hold  of  the  in- 
tellectual powers.  The  understand- 
ing was  perverse  and  alienated  from 
God,  and  all  the  powers  of  the  soul 
were  enlisted  against  him.  It  is  this 
fact  which  renders  reconciliation 
with  God  so  difficult.  Sin  has  cor- 
rupted and  perverted  alike  the  mo- 
ral and  the  intellectual  powers,  and 
thus  the  whole  man  is  arrayed  against 
his  Creator.  Comp.  Notes  on  Eph. 
iv.  18.  ^  By  wicked  works.  The 
alienation  of  the  mind  showed  itself 
by  wicked  works,  and  those  works 
were  the  public  evidence  of  the 
alienation.  Comp.  Eph.  ii.  1,  2. 
^  Yet  now  hath  he  reconciled.  Har- 
mony has  been  secured  between 
you  and  God,  and  you  are  brought  to 
friendship  and  love.  Such  a  change 
has  been  produced  in  you  as  to 
bring  your  minds  into  friendship 
with  that  of  God.  All  the  change 
in  producing  this  is  on  the  part  of 
man,  for  God  cannot  change,  and 
there  is  no  reason  why  he  should,  if 
he  could.  In  the  work  of  reconcili- 
ation man  lays  aside  his  hostility  to 
his  Maker,  and  thus  becomes  his 
friend.     See  Notes,  2  Cor.  v.  18. 

22.  In  the  body  of  his  flesh  through 
death.  The  death  of  his  body,  or 
his  death  in  making  an  atonement, 
has  been  the  means  of  producing 


290 


COLOSSIANS. 


[A.D.64 


holy  and  unblameable  and  unre- 
proveable  in  his  sight ; 


this  reconciliation.  It  (1.)  removed 
the  obstacles  to  reconciliation  on  the 
part  of  God  —  vindicating  his  truth 
and  justice,  and  maintaining  the 
principles  of  his  government  as  much 
as  if  the  sinner  had  himself  suffered 
the  penalty  of  the  law — thus  render- 
ing it  consistent  for  God  to  indulge 
the  benevolence  of  his  nature  in 
pardoning  sinners ;  and  (2.)  it  was 
the  means  of  bringing  the  sinner 
himself  to  a  willingness  to  be  recon- 
ciled— furnishing  the  strongest  pos- 
sible appeal  to  him ;  leading  him  to 
reflect  on  the  love  of  his  Creator, 
and  showing  him  his  own  guilt  and 
danger.  No  means  ever  used  to  pro- 
duce reconciliation  between  two 
alienated  parties  has  had  so  much 
tenderness  and  power  as  those  which 
God  has  adopted  in  the  plan  of  sal- 
vation ;  and  if  the  dying  love  of  the 
Son  of  God  fails  to  lead  the  sinner 
back  to  God,  everything  else  will 
fail.  The  phrase  *the  body  of  his 
flesh'  means,  the  body  of  flesh  which 
he  assumed  in  order  to  suffer  in  mak- 
ing an  atonement.  The  reconcilia- 
tion could  not  have  been  effected  but 
by  his  assuming  such  a  body,  for  his 
divine  nature  could  not  so  suffer  as 
to  make  atonement  for  sins.  ^  To 
present  you.  That  is,  before  God. 
The  object  of  the  atonement  was  to 
enable  him  to  present  the  redeemed 
to  God  freed  from  sin,  and  made 
holy  in  his  sight.  The  whole  work 
had  reference  to  the  glories  of  that 
day  when  the  Redeemer  and  the  re- 
deemed will  stand  before  God,  and 
he  shall  present  them  to  his  Father 
as  completely  recovered  from  the 
ruins  of  the  fall.  •[[  Holy.  Made 
holy,  or  made  free  from  sin.  Comp. 
Luke  XX.  36.  IT  And  unblameable. 
Not  that  in  themselves  they  will  not 
be  deserving  of  blame,  or  will  not 
be  unworthy,  but  that  they  will  be 


23  If  ye  continue  "  in  the  faith 
grounded  and  settled,  and  be  not 


a  He.  10.  38. 


purified  from  their  sins.  The  word 
here  used — afiiofio^ — means,  proper- 
ly, spotless,  without  blemish.  See  the 
Notes  on  Eph.  i.  4 ;  v.  27.  Heb.  ix. 
4.  It  is  applied  to  a  lamb,  1  Pet.  i. 
19 ;  to  the  Saviour,  Heb.  ix.  14,  and 
to  the  church,  Eph.  i.  4 ;  v.  27.  Jude 
24.  Rev.  xiv.  5.  It  does  not  else- 
where occur.  When  the  redeemed 
enter  heaven,  all  their  sins  will  have 
been  taken  away ;  not  a  spot  of  the 
deep  dye  of  iniquity  will  remain  on 
their  souls.  Rev.  i.  5 ;  vii.  14.  ^  And 
unreproveable  in  his  sight.  There 
will  be  none  to  accuse  them  before 
God ;  or  they  will  be  free  from  all 
accusation.  The  law  will  not  ac- 
cuse them  —  for  the  death  of  their 
Redeemer  has  done  as  much  to 
honour  it  as  their  own  punishment 
would  have  done ;  God  will  not  ac- 
cuse them — for  he  has  freely  forgiven 
them ;  their  consciences  will  not  ac- 
cuse them  —  for  their  sins  will  all 
have  been  taken  away,  and  they  will 
enjoy  the  favour  of  God  as  if  they 
had  not  sinned ;  holy  angels  will  not 
accuse  them — for  they  will  welcome 
them  to  their  society ;  and  even  Sa- 
tan will  not  accuse  them,  for  he  will 
have  seen  that  their  piety  is  sincere, 
and  that  they  are  truly  what  they 
profess  to  be.  Comp.  Notes  on  Rom. 
viii.  33,  34. 

23.  If  ye  continue  in  the  faith. 
In  the  belief  of  the  gospel,  and  in 
holy  living.  If  this  were,  done,  they 
would  be  presented  unblameable  be- 
fore God ;  if  not,  they  would  not  be . 
The  meaning  is,  that  it  will  be  im- 
possible to  be  saved  unless  we  con- 
tinue to  lead  lives  becoming  the  gos- 
pel. ^  Grounded.  On  a  firm  found- 
ation. See  Notes  on  Eph.  iii.  17, 
where  the  same  word  occurs.  ^And 
settled.  Gr.,  firm;  as  a  building  is 
that  is  founded  on  a  rock.  Comp. 
Matt.  vii.  25.     ^  And  be  not  moved 


X 


A.  D.  64.] 


CHAPTER  L 


291 


moved  away  from  the  hope  of  the 
gospel,  which  ye  have  heard,  a/iJ 
which  was  preached  to  every  *• 
creature  which  is  under  heaven ; 

a  Mat.  34. 14.    Mar.  16  15. 


away  from  the  hope  of  the  gospel. 
By  tne  arts  of  philosophy,  and  the 
allurements  of  sin.  *\\  Which  was 
preached  to  every  creature  which  is 
under  heaven.  It  cannot  be  supposed 
that  it  was  literally  true  tliat  every 
creature  under  heaven  had  actually 
heard  the  gospel.  But  this  may 
mean,  (1.)  that  it  was  designed  to  be 
preached  to  every  creature,  or  that 
the  commission  to  make  it  known 
embraced  every  one,  and  that,  so  far 
fts  the  provisions  of  the  gospel  are 
concerned,  it  may  be  said  tliat  it  was 
a  system  proclaimed  to  all  mankind. 
See  Mark  xvi.  15.  If  a  vast  army, 
or  the  inhabitants  of  a  distant  pro- 
vince, were  in  rebellion  against  a 
government,  and  a  proclamation  of 
pardon  were  issued,  it  would  not  be 
improper  to  say  that  it  was  made  to 
every  one  of  them,  though,  as  a  mat- 
ter of  feet,  it  might  not  be  true  that 
every  one  in  the  remote  parts  of  the 
army  or  province  had  actually  heard 
of  it.  (2.)  The  gospel  in  the  time 
of  Paul  seems  to  have  been  so  ex- 
ensively  preached,  that  it  might  be 
said  that  it  was  proclaimed  to  every- 
Dody.  All  known  countries  appear 
to  have  been  visited ;  and  so  zealous 
and  laborious  had  been  the  heralds 
of  salvation,  that  it  might  be  said 
that  the  message  had  been  proclaim- 
ed to  all  the  world.  See  ver.  6. 
Comp.  Notes  on  Matt.  xxiv.  14. 
^  Whereof  I  Paul  am  made  a  minis- 
ter. See  Notes,  Eph.  iii.  1 — 7.  Paul 
here  pursues  the  same  train  of 
thought  wKicli  he  does  in  the  epistle 
to  the  Ephesians,  where,  having 
shown  the  exalted  nature  of  the  Re- 
deemer, and  the  design  of  the  gos- 
pel, he  adverts  to  liis  own  labours 
and  sufferings  in  making  it  known. 


whereof  I  Paul  am  made  a  min 

ister ;  ^. 

24  Who   now   rejoice   in  my 

sufferings  for  you,  and  fill  up  that 


The  object  seems  to  be  to  show  thai 
he  regarded  it  as  the  highest  honour 
to  be  thus  intrusted  with  the  mes- 
sage of  mercy  to  mankind,  and  con- 
sidered it  as  a  privilege  to  suffer 
in  that  cause. 

24.  Who  now  rejoice  in  my  suf- 
ferings for  you.  For  you  as  a  part 
of  the  Gentile  world.  It  was  not 
for  the  Colossians  alone,  but  he  re- 
garded himself  as  suffering  on  ac- 
count of  his  labours  in  preaching  to 
the  heathen  at  large.  His  trials  at 
Rome  had  come  upon  him  because 
he  had  maintained  that  the  wall  of 
partition  between  Jews  and  GentUes 
was  broken  down,  and  that  the  gos- 
pel was  to  be  preached  indiscrimi- 
nately to  all  mankind.  See  this  il- 
lustrated in  the  Introduction,  §  5. 
%  And  fill  up  that  which  is  behind 
of  the  afflictions  of  Christ.  That 
which  I  lack  of  coming  up  to  the 
sufferings  which  Christ  endured  in 
the  cause  of  the  church.  The  apostle 
seems  to  mean,  (1.)  that  he  suffered 
in  the  same  cause  as  that  for  which 
Christ  suffered ;  (2.)  that  he  endured 
the  same  kind  of  sufferings,  to  some 
extent,  in  reproaches,  persecutions, 
and  opposition  from  the  world ;  (3.) 
that  he  had  not  yet  suffered  as  much 
as  Christ  did  in  this  cause,  and, 
though  he  had  suffered  greatly,  yet 
there  was  much  that  was  lacking  to 
make  him  equal  in  this  respect  to 
the  Saviour;  and  (4.)  that  he  felt 
that  it  was  an  object  to  be  earnestly 
desired  to  be  made  in  all  respect* 
just  like  Christ,  and  that  in  liis  pre- 
sent circumstances  he  was  fast  fill- 
ing up  that  which  was  lacking,  so 
that  he  would  have  a  more  complete 
resemblance  to  him.  What  he  says 
here  is  bas^d  on  the  leading  desire 


292 


COLOSSIANS. 


[A.  D.  64 


which  is  behind  of  the  afflictions  " 
of  Christ  in  my  flesh  for  his  body's 
sake,  which  is  the  church ;    ^ 

25  Whereof  I  am  made  a  min- 
ister, according  to  the  dispensation 
of  God  which  is  given  to  me  for 
you,  ^  to  fulfil  the  word  of  God ; 

a  Ph.  3.  10.  *  or,  fully  to  preach. 

of  his  soul — the  great  principle  of 
his  life — TO  be  just  like  Christ; 
alike  in  moral  character,  in  suffering, 
and  in  destiny.  See  Notes  on  Phil, 
iii.  10.  Having  this  strong  wish,  he 
had  been  led  to  pursue  a  course  of  life 
which  conducted  him  through  trials 
strongly  resembling  those  which 
Christ  himself  endured ;  and,  as  fast 
as  possible,  he  was  filling  up  that  in 
which  he  now  fell  short.  He  does 
not  mean  that  there  was  anything 
lacking  or  deficient  in  the  sufferings 
which  Christ  endured  in  making  an 
atonement  which  was  to  be  supplied 
by  his  followers,  so  that  their  me- 
rits might  be  added  to  his  in  order 
to  secure  the  salvation  of  men,  as 
the  Romanists  seem  to  suppose ;  but 
that  there  was  still  much  lacking  on 
his  part  before  he  should  be  entirely 
conformed  to  the  Saviour  in  his  suf- 
ferings, and  that  his  present  condi- 
tion was  such  as  rapidly  to  fill  that 
up.  This  seems  to  me  to  be  the  fair 
meaning  of  this  expression,  though 
not  the  one  commonly  given.  The 
asual  interpretation  is,  '  that  which 
remains  to  me  of  affliction  to  be  en- 
dured in  the  cause  of  Christ.'  But 
this  seems  to  me  to  be  cold  and 
tame,  and  not  to  suit  the  genius  of 
Paul.  ^In  my  flesh.  In  bodily  suf- 
ferings. %For  his  body^s  sake,  which 
is  the  church.  See  Notes  on  Eph. 
i.  23. 

25.  According  to  the  dispensation 
of  God.  The  arrangement  which 
God  has  made.  That  is,  he  designed 
that  the  gospel  should  be  preached 
to  the  Gentiles,  and,  in  accordance 
with  that  arrangement,  he  has  called 


26  Uveji  the  mystery  *  which 
hath  been  hid  from  ages  and  from 
generations,  but  now  "  is  made 
marrifest  to  his  saints : 

27  To  whom  God  would  make 
known  what  is  the  riches  of  the 
glory  of  this  mystery  among  the 

b  Ep.  3.  9.  c  2  Ti.  1.  10. 


me  to  be  a  minister.  Notes,  Eph. 
iii.  2.  %  To  fulfil  the  word  of  God. 
Marg.,  ^  fully  to  preach.^  The  Greek 
is,  '  to  fill  up  the  word  of  God  ;'■  the 
meaning  is,  '  fully  to  teach  and  pro- 
mulgate the  gospel.'  Comp.  Notes, 
Rom.  XV.  19. 

26.  Even  the  mystery.  To  make 
that  mystery  fully  known.  See  this 
explained  in  the  Notes  on  Eph.  iii. 
2 — 9.  The  great  doctrine  that  sal- 
vation was  to  be  proclaimed  to  all 
mankind,  Paul  says,  had  been  con- 
cealed for  many  generations.  Hence 
it  was  called  a  rpystery,  or  a  hidden 
truth.  ^  But  now  is  made  manifest 
to  his  saints.  It  was  communicated 
especially  to  the  apostles  who  were 
appointed  to  proclaim  it,  and  through 
them  to  all  the  sauits.  Paul  says 
that  he  regarded  himself  as  specially 
called  to  make  this  truth  known,  as 
far  as  possible,  to  mankind. 

27.  To  whom.  To  the  saints. 
^  God  would  make  known.  '  Willed 
(Gr.)  to  make  known ;'  that  is,  he 
was  pleased  to  make  this  known.  It 
was  concealed  in  his  bosom  until  he 
chose  to  reveal  it  to  his  apostles.  It 
was  a  doctrine  which  the  Jewish 
people  did  not  understand.  Eph.  iii. 
5,  6.  ^  What  is  the  riches  of  the 
glory  of  this  mystery.  The  rich 
glory  of  this  great,  long-concealed 
truth.  On  the  lise  of  the  word 
riches,  see  Notes  on  Rom.  ii.  4.  It 
is  a  favourite  word  with  the  apostle 
Paul  to  denote  that  which  is  valua- 
ble, or  that  which  abounds.  The 
meaning  here  is,  that  the  truth  that 
the  gospel  was  to  be  preached  to  all 
mankind,  was  a  truth  abounding  in 


A.  D.  64.] 


CHAPTER  1. 


292 


Gentiles ;  which  is  Christ  ^  in  you, 
the  "  hope  of  glory  : 

28  Whom  we  preach,  warning 
*  every  man,  and  teaching  '  every 

«  or,  among.  a  1  Ti.  1.  1. 

6  Ac.  20.  28,  31.  c  2  Ti.  2.  25. 


glory.  ^  Among  the  Gentiles.  That 
is,  the  glory  of  this  truth  is  mani- 
fested by  the  effects  which  it  has 
produced  among  the  Gentiles. — 
^  Whick  is  Christ  in  you,  the  hope 
of  glory.  Or,  Christ  among  you. 
Margin.  The  meaning  is,  that  the 
whole  of  that  truth,  so  full  of  glory, 
and  so  rich  and  elevated  in  its  effect, 
is  summed  up  in  this — that  Christ  is 
reveaied  among  you  as  the  source 
of  the  hope  of  glory  in  a  better 
world.  This  was  the  great  truth 
which  so  animated  the  heart  and 
fired  the  zeal  of  the  apostle  Paul. 
The  wonderful  announcement  had 
burst  on  his  mind  like  a  flood  of  day, 
that  the  offer  of  salvation  was  not  to 
be  confined,  as  he  had  once  sup- 
posed, to  the  Jewish  people,  but  that 
all  men  were  now  placed  on  a  level ; 
that  they  had  a  common  Saviour; 
that  the  same  heaven  was  now  open- 
ed for  all,  and  that  there  were  none 
so  degraded  and  vile  that  they  might 
not  have  the  offer  of  life  as  well  as 
others.  This  great  truth  Paul  burn- 
ed to  communicate  to  the  whole 
world;  and  for  holding  it,  and  in 
making  it  known,  he  had  involved 
himself  in  all  the  difficulties  which 
he  had  with  his  own  countrymen ; 
had  suffered  from  want,  and  peril, 
and  toil ;  and  had  finally  been  made 
a  captive,  and  was  expecting  to  be 
put  to  death.  It  was  just  such  a 
truth  as  was  fitted  to  fire  such  a 
mind  as  that  of  Paul,  and  to  make  it 
known  was  worth  all  the  sacrifices 
and  toils  which  he  endured.  Life  is 
well  sacrificed  in  making  known 
Buch  a  doctrine  to  the  world. 

28.  Whom  we  preach,  warning 
every  man.  This  does  not  mean 
warning  of  danger,  but  '  admonish- 


man in  all  wisdom;  that  •*  we 
may  present  every  man  perfect  in 
Christ  Jesus : 

29  Whereunto  *  I  also  laboui, 

d  2  Co.  11.  2.  c  1  Co.  15.  10. 


ing  all  of  the  claims  of  the  gospel 
to  attention.'  Our  word  ivarn  is 
commonly  used  in  the  sense  of  cau- 
tioning against  danger.  The  Greek 
word  here  means  to  put  in  mind; 
to  admonish ;  to  exhort.  The  idea 
of  the  apostle  is,  that  he  made  it  his 
great  business  to  bring  the  offers  of 
the  gospel  fairly  before  the  mind  of 
every  man.  As  it  had  the  same 
claims  on  all ;  as  it  might  be  freely 
offered  to  all,  and  as  it  furnished  the 
only  hope  of  glory,  he  made  it  the 
object  of  his  life  to  apprize  every 
man  of  it,  as  far  as  he  could.  %  And 
teaching  every  man.  Paul  made  it 
his  business  to  instruct  men,  as  well 
as  to  exhort  them.  Exhortation  and 
warning  are  of  little  use  where  there 
is  not  sound  instruction  and  a  care- 
ful inculcation  of  the  truth.  It  is 
one  of  the  duties  of  the  ministry  to 
instruct  men  in  those  truths  of  which 
they  were  before  ignorant.  See 
Matt,  xxviii.  19.  2  Tim.  ii.  25.  ^In 
all  wisdom.  Comp.  Notes  on  Matt. 
X.  16.  Col.  i.  9.  The  meaning  is, 
that  he  and  his  fellow-labourers  en- 
deavoured to  manifest  true  wisdom 
in  the  method  in  which  they  in- 
structed others.  ^  That  we  may 
present  every  man.  When  we  come 
to  appear  before  God.  Notes,  2  Cor. 
xi.  2.  Paul  was  anxious  that  no  one 
to  whom  this  gospel  was  preached 
should  be  lost.  He  believed  it  to  be 
adapted  to  save  every  man ;  and  as 
lie  expected  to  meet  all  his  hearers 
at  the  bar  of  God,  his  aim  was  to 
present  tiiem  made  perfect  by  means 
of  that  gospel  which  he  preached. 

29.  Whereunto  I  also  labour.  See 
Nptes,  1  Cor.  xv.  10.  ^  Striving, 
(§r.  agonizing.  He  taxed  all  his 
energies  to  accomplish  this,  as  the 


294  COLOSSIANS.  [A.  D.  64. 

striving  according  to  his  working,  I  which  worketh  in  me  mightily. 

vain.  For  a  man  that  is  doing  well, 
we  feel  encouraged  to  pray  thai  he 
may  do  still  better.  For  a  Christian 
who  has  true  spiritual  joy,  we  are 
encouraged  to  pray  that  he  may 
have  more  joy.  For  one  who  is  aim- 
ing to  make  advances  in  the  know- 
ledge of  God,  we  are  encouraged  to 
pray  that  he  may  make  still  higher 
advances ;  and  if,  therefore,  we  wish 
others  to  pray  for  us,  we  should  show 
them  by  our  efforts  that  there  is  some 
encouragement  for  them  to  do  it. 

4.  Let  us  cherish  with  suitable 
gratitude  the  remembrance  of  the 
goodness  of  God,  who  has  translated 
us  from  the  kingdom  of  darkness 
into  the  kingdom  of  his  dear  Son. 
Vs.  12, 13.  By  nature  we,  like  otliers, 
were  under  the  power  of  darkness. 
In  that  kingdom  of  sin,  and  error, 
and  misery,  we  were  born  and  rear- 
ed, until  God,  in  great  compassion 
brought  us  out  from  it,  and  made  us 
heu^  of  light.  Now,  if  we  are  true 
Christians,  we  belong  to  a  kingdom 
of  holiness,  and  knowledge,  and  hap- 
piness. No  words  can  express  ap- 
propriately the  goodness  of  God  in 
thus  making  us  heirs  of  light ;  and 
not  an  hour  of  our  lives  should  pass 
without  a  thoughtful  remembrance 
of  his  mercy. 

5.  In  the  affections  of  our  hearts 
let  the  Saviour  in  all  things  have 
the  pre-eminence.  Vs.  15 — 18.  He 
is  the  image  of  God ;  and  when  we 
think  of  him,  we  see  what  God  is — 
how  holy,  pure,  benevolent.  He  is 
the  first-born  of  all  things ;  the  Son 
of  God ;  exalted  to  the  highest  seat 
in  the  universe.  When  we  look  on 
the  sun,  moon,  and  stars,  let  us  re- 
member that  he  created  them  all. 
When  we  think  of  the  angels,  let  us 
remember  that  they  are  the  work- 
manship of  his  hands.  When  we  look 
on  the  earth — the  floods,  the  rivers, 
the  hills,  let  us  remember  that  all 
these  were  made  by  his  powe*  The 


wrestlers  strove  for  the  mastery  in  the 
Grecian  games.  ^  According  to  his 
working.  Not  by  my  own  strength, 
but  by  tne  power  which  God  alone 
can  give.  See  Notes  on  1  Cor. 
XV.  10. 

REMARKS. 

Among  the  truths  of  practical  im- 
portance taught  by  this  chapter,  are 
the  following: — 

1.  We  should  rejoice  in  the  piety 
of  others.  Vs.  2 — 8.  It  should  be  to 
us  a  subject  of  unfeigned  gratitude 
to  God,  when  others  are  faithful  to 
their  high  calling,  and  when  they  so 
live  as  to  adorn  the  blessed  gospel. 
In  all  their  faith,  and  love,  and  joy, 
we  should  find  occasion  for  thankful- 
ness to  God.  We  should  not  envy 
it,  or  be  disposed  to  charge  it  to 
wrong  motives,  or  suspect  it  of  in- 
sincerity or  hypocrisy;  but  should 
welcome  every  account  of  the  zeal 
and  faithfulness  of  those  who  bear 
the  christian  name — no  matter  who 
the  persons  are,  or  with  what  deno- 
mination of  Christians  they  may  be 
connected.  Especially  is  this  true 
in  relation  to  our  friends,  or  to  those 
for  whose  salvation  we  have  laboured. 
The  source  of  highest  gratitude  to  a 
Christian,  in  relation  to  his  friends, 
should  be,  that  they  act  as  becomes 
the  filends  of  God ;  the  purest  joy 
that  can  swell  the  bosom  of  a  minis- 
ter of  Christ;  is  produced  by  the 
evidence  that  they  to  whom  he  has 
ministered  are  advancing  in  know- 
ledge and  love. 

2.  We  should  earnestly  pray  that 
they  who  have  been  much  favoured 
should  be  prospered  more  and  more. 
Vs.  9—11. 

3.  It  is  a  good  time  to  pray  for 
Christians  when  they  are  already 
prosperous,  and  are  distinguished  for 
zeal  and  love.*  Vs.  9 — 11.  We  have 
then  encouragement  to  do  it.  We 
feel  that  our  prayers  will  not  be  in 


A.  D.  64.]  CHAPTER  I. 

vast  universe  is  still  sustained  by 
him.  Its  beautiful  order  and  har- 
mony are  preserved  by  him ;  and  all 
its  movements  are  under  his  control. 
So  the  church  is  under  him.  It  is 
subject  to  his  command;  receives 
its  laws  from  his  lips,  and  is  bound 
to  do  his  will.  Over  all  councils 
and  synods ;  over  all  rule  and  autho- 
rity in  the  church,  Christ  is  the 
Head;  and  whatever  may  be  or- 
dained by  man,  his  will  is  to  be 
obeyed.  So,  when  we  think  of  the 
resurrection,  Christ  is  chief.  He 
first  rose  to  return  to  death  no  more ; 
he  rose  as  the  pledge  that  his  people 
should  also  rise.  As  Christ  is  thus 
head  over  all  things,  so  let  him  be 
first  in  the  affections  of  our  hearts; 
as  it  is  designed  that  in  every  thing 
he  shall  have  the  pre-eminence,  so 
let  him  have  the  pre-eminence  in 
the  affections  of  our  souls.  None 
should  be  loved  by  us  as  Christ  is 
loved ;  and  no  friend,  however  dear, 
should  be  allowed  to  displace  him 
from  the  supremacy  in  our  affec- 
tions. 

6.  In  all  our  wants  let  us  go  to 
Christ.  Ver.  19.  *It  pleased  the 
Father  that  in  him  should  all  fiilness 
dwell.'  We  have  not  a  want  which 
he  cannot  supply ;  there  is  not  a  sor- 
row of  our  lives  in  which  he  cannot 
comfort  us;  not  a  temptation  firom 
which  he  cannot  deliver  us ;  not  a  pain 
which  he  cannot  relieve,  or  enable 
us  to  bear.  Every  necessity  of  body 
or  mind  he  can  supply;  and  we 
never  can  go  to  him,  in  any  circum- 
stance of  life  in  which  we  can  pos- 
sibly be  placed,  where  we  shall  fail 
of  consolation  and  support  because 
Christ  is  not  able  to  help  us.  True 
piety  learns  day  by  day  to  live  more 
oy  simple  dependence  on  the  Sa- 
viour. As  we  advance  in  holiness, 
we  become  more  and  more  sensible 
of  our  weakness  and  insufficiency, 
and  more  and  more  disposed  to  live 

by  the  faith  of  the  Son  of  God.' 

7.  By  religion  we  become  united 


295 


with  the  angels.  Ver.  20.  Harmony 
is  produced  between  heaven  and 
earth.  Alienated  worlds  are  recon- 
ciled again,  and  from  jarring  ele- 
ments there  is  rearing  one  great  and 
harmonious  empire.  The  work  of 
the  atonement  is  designed  to  remove 
what  separated  earth  from  heaven ; 
men  fi-om  angels;  man  from  God. 
The  redeemed  have  substantially 
the  same  feelings  now,  which  they 
have  who  are  around  the  throne  of 
God ;  and  though  we  are  far  inferior 
to  them  in  rank,  yet  we  shall  be 
united  with  them  in  affection  and 
purpose,  forever  and  ever.  What  a 
glorious  work  is  that  of  the  gospel ! 
It  reconciles  and  harmonizes  distant 
worlds,  and  produces  concord  and 
love  in  millions  of  hearts  which  hut 
for  that  would  have  been  alienated 
forever ! 

8.  By  religion  we  become  fitted 
for  heaven.  Vs.  12.  22.  We  are 
made '  meet'  to  enter  there ;  we  shall 
be  presented  there  unblamable  and 
unreprovable.  No  one  will  accuse 
us  before  the  throne  of  God.  Nor 
Satan,  nor  our  own  consciences,  nor 
our  fellow-men  will  then  urge  that 
we  ought  not  to  be  admitted  to  hea- 
ven. Redeemed  and  pardoned,  re- 
newed and  sanctified,  the  universe 
will  be  satisfied  that  we  ought  to  be 
saved,  and  will  rejoice.  Satan  will 
no  longer  charge  the  friends  of  Jesus 
with  insincerity  and  hypocrisy;  our 
own  minds  will  be  no  longer  trou- 
bled with  doubts  and  fears ;  and  holy 
angels  will  welcome  us  to  their  pre- 
sence. Not  a  voice  will  be  lifted  up 
in  reproach  or  condemnation,  and 
the  Universal  Father  will  stretch 
out  his  arms  and  press  to  his  bosom 
the  returning  prodigals.  Clothed  in 
the  white  robes  of  salvation,  we 
shall  be  welcome  even  in  heaven, 
and  the  universe  will  rejoice  that  we 
are  there* 

9.  It  is  a  privilege  to  suffer  for  the 
welfare  of  the  church.  Ver.  24. 
Paul  regarded   it  as  such,  and  re^ 


296 


COLOSSIANS. 


[A.  D.  64. 


joiced  in  the  trials  which  came  upon 
him  in  the  cause  of  religion.  The 
Saviour  so  regarded  it,  and  shrank 
not  from  the  great  sorrows  involved 
in  the  work  of  saving  his  people. 
We  may  suffer  much  in  promoting 
the  same  object.  We  may  be  ex- 
posed to  persecution  and  death.  We 
may  be  called  to  part  with  all  we 
have — to  leave  country  and  friends 
and  home,  to  go  and  preach  the  gos- 
pel to  benighted  men.  On  a  foreign 
shore,  far  from  all  that  we  hold  dear 
on  earth,  we  may  lie  down  and  die, 
and  our  grave,  unmarked  by  sculp- 
tured marble,  may  be  soon  forgotten. 
But  to  do  good ;  to  defend  truth ;  to 
promote  virtue  ;  to  save  the  souls  of 
the  perishing,  is  worth  all  which  it 
costs,  and  he  who  accomplishes  these 
things  by  exchanging  for  them 
earthly  comforts,  and  even  life,  has 
made  a  wise  exchange.  The  uni- 
verse gains  by  it  in  happiness;  and 
the  benevolent  heart  should  rejoice 
that  there  is  such  a  gain,  though 
attended  with  our  individual  and  per- 
sonal suffering. 

10.  Ministers  have  a  noble  office. 
Vs.  24 — 29.  It  is  their  privilege  to 
make  known  to  men  the  most  glorious 
truths  that  can  come  before  the  human 
mind;  truths  which  were  hid  from  ages 
and  generations,  but  which  are  now 
revealed  by  the  gospel.  These  great 
truths  are  intrusted  to  the  ministry 
to  explain  and  defend,  and  are  by 
them  to  be  carried  around  the  world. 
The  ministers  of  religion  strive  not 
for  gold  and  honour  and  worldly 
pleasures;  they  strive  in  the  noble 
effort  to  show  to  every  man  that  he 
has  a  Saviour ;  that  there  is  a  hea- 
ven to  which  he  may  come ;  and  to 
present  every  one  perfect  before  God. 
With  all  its  sacrifices  and  self-deni- 
als, therefore,  it  is  an  inestimable  pri- 
vilege to  be  a  minister  of  the  gospel 
— for  there  is  no  man  who  diffuses 
through  a  community  so  much  solid 
happiness ;  there  is  no  one,  the  re- 
sult of  whose  labours  reaches  so  far 


into  future  ages.  To  a  benevolent 
heart  there  is  no  higher  privilege 
than  to  be  permitted  to  go  to  every 
man — to  the  poor,  the  tempted,  the 
oppressed,  the  slave,  the  penitent, 
and  the  dying  sinner,  and  to  sayHo 
him  that  he  has  a  Saviour,  that  Christ 
died  for  him,  and  that,  if  he  will 
have  it  so,  he  may  have  a  home  in 
heaven.  No  matter  whom  he  meets ; 
no  matter  how  debased  and  degraded 
he  may  be  to  whom  he  ministers , 
no  matter  though  it  be  the  poor 
slave,  or  the  lonely  wanderer  on  path- 
less sands,  or  the  orphan,  or  the  out- 
cast, the  herald  of  salvation  may  tell 
him  that  there  is  a  heaven  for  him 
— a  Saviour  who  died  for  him — a 
God  who  is  ready  to  pardon  and  save 
his  soul.  In  such  a  work,  it  is  a  pri- 
vilege to  exhaust  our  strength;  in 
the  performance  of  the  duties  of 
such  an  office,  it  is  an  honour  to  be 
permitted  to  wear  out  life  itself. 
Doing  this,  a  man  when  he  comes 
to  die  will  feel  that  he  has  not  lived 
in  vain ;  and  whatever  self-denial  he 
may  practise  in  it;  however  much 
comfort,  or  however  many  friends  he 
may  forsake,  all  these  things  will 
give  him  no  pang  of  regret  when 
from  a  bed  of  death  he  looks  out  on 
the  eternal  world. 

CHAPTER  II. 

ANALYSIS  OF  THE  CHA.PTER. 

This  entire  chapter  may  be  regard- 
ed as  designed  to  guard  the  Colos- 
sians  against  the  seductive  influence 
of  the  false  philosophy  which  tended 
to  draw  them  away  from  the  gospel. 
It  is  evident  from  the  chapter  that 
there  were  at  Colosse,  or  in  the  vi- 
cinity, professed  instructors  in  reli- 
gion, who  taught  an  artful  and  plau- 
sible philosophy,  adapting  themselves 
to  the  prejudices  of  the  people,  and 
inculcating  opinions  that  tended  to 
lead  them  away  from  the  truths 
which  they  had  embraced.  These 
teachers  were  probably  of  Jewish 


k  D.  64.] 


CHAPTER  II. 


297 


CHAPTER  II. 

I^OR  I  would  that  ye   knew 
what  great  *  conflict  I  have 

*  or,  fear  ;  or,  care. 


origin,  and  had  adopted  many  of  the 
arts  of  a  plausible  rhetoric,  from  the 
prevailincf  philosophy  in  that  region.. 
See  the  Intro.  §  4.  Against  the  se- 
ductive influences  of  this  philosophy, 
'it  is  the  design  of  this  chapter  to 
guard  them,  and  though  tlie  apostle 
does  not  seem  to  have  intended  to 
pursue  an  exact  logical  order,  yet 
the  argument  in  the  chapter  can  be 
conveniently  regarded  as  consisting 
of  two  parts : — ^A  statement  of  the 
reasons  why  they  should  be  on  their 
guard  agamst  the  arts  of  that  phi- 
losophy ;  and  a  specification  of  the 
particular  errors  to  which  they  were 
exposed. 

I.  A  statement  of  the  reasons  why 
they  should  not  allow  themselves  to 
be  drawn  away  by  the  influence  of 
the  prevalent  philosophy.  Vs.  1 — 
15.    This  also  consists  of  two  parts. 

A.  The  importance  of  the  subject. 

CI.)  The  apostle  felt  great  solici- 
tude for  them,  and  for  all  whom 
he  had  not  seen,  that  they  might 
hold  the  truth  in  reference  to 
tlie  divine  existence  and  perfec- 
tions.    Vs.  1,  2. 

(2.)  All  the  treasures  of  wisdom 
and  knowledge  were  in  Christ, 
and  it  was,  therefore,  of  the 
greatest  importance  to  hold  to 
the  truth  respecting  him.  Ver.  3. 

(3.)  They  were  in  danger  of  be- 
ing led  astray  by  enticing  words. 
Ver.  4. 

(4.)  Paul  says  that  he  was  with 
them  in  spirit,  and  he  exhorted 
them,  therefore,  to  remain  root- 
ed and  grounded  in  the  doctrines 
which  they  had  received  respect- 
ing the  Saviour.    Vs.  5 — 7. 

B.  Reasons  why  they  should  be 
steadfast  and  not  dravra  away 


for  you,  and /or  them  at  Laodicea, 
«  and /or  as  many  as  have  not  seen 
my  face  in  the  flesh ; 

a  Re.  3. 14,  &e. 


by  the  influence  of  false  philo- 
sophy.    Vs.  8 — 15. 

(1.)  The  danger  of  depending  on 
traditions  and  worldly  principles 
in  religion ;  of  being  '  spoiled' 
or  robbed  by  philosophy.  Ver.  8. 

(2.)  All  that  we  need  to  desire  is 
to  be  found  in  Christ  Vs.  9, 
10. 

(3.)  We  have  received  through 
him  the  true  circumcision — the 
putting  away  our  sins.     Ver 

(4.)  We  have  been  buried  with 
him  in  baptism,  and  have  so- 
lemnly devoted  ourselves  to  him. 
Ver.  12. 
(5.)  We  have  been  quickened  by 
him;  our  sins  have  been  for- 
given ;  and  everything  that  hin- 
dered our  salvation  has  been 
taken  out  of  the  way  by  him, 
and  he  has  triumphed  over  our 
foes.     Vs.  13—15. 
II.  Specification  of  particular  er- 
rors to  which  they  were  exposed,  or 
of  particular  things  to  be  avoided. 
Vs.  16—23. 

The  chapter  closes  (vs.  20—23) 
with  an  earnest  exhortation  wholly 
to  avoid  these  things  ;  not  to  touch 
or  taste  or  handle  them.  However 
plausible  the  pretences  might  be  on 
which  they  were  urged;  whatever 
appearance  of  wisdom  or  humility 
there  might  be,  the  apostle  assures 
them  that  there  was  no  real  honour 
in  them,  and  that  they  were  wholly 
to  be  avoided. 

1.  For  I  would  that  ye  Knew.  I 
wish  you  knew  or  fully  understood. 
He  supposes  that  this  would  deeply 
affect  them  if  they  understood  the 
solicitude  which  he  had  had  on  their 
account    ^  What  great    conflict 


298 


COLOSSIANS. 


[A.  D.  64 


2  That  their  hearts  might  be 
comforted,  be'ng  knit  together  in 


Marg.,  /ear,  or  care.  The  Greek 
word  is  agony— loryuiva.  It  is  not, 
however,  the  word  rendered  agony 
in  Luke  xxii.  44  —  aycavla  —  though 
that  is  derived  from  this.  The  word 
is  rendered  conjlict  in  Phil.  i.  30 ; 
contention,  1  Thess.  ii.  2;  Jight,  1 
Tim.  vi.  12.  2  Tim.  iv.  7 ;  and  race, 
Heb.  xii.  1.  It  properly  refers  to  the 
combats,  contests,  struggles,  efforts 
at  the  public  games;  the  toil  and 
conflict  to  obtain  a  victory.  It  refers 
here  to  the  anxious  care,  the  men- 
tal conflict,  the  earnest  solicitude 
which  he  had  in  their  behalf,  in  view 
of  the  dangers  to  which  they  were 
exposed  from  Judaizing  Christians 
and  Pagan  philosophy.  This  men- 
tal struggle  resembled  that  which 
the  combatants  had  at  the  public 
games.  Comp.  Notes  on  1  Cor.  ix. 
25.  27.  %  And  for  them  at  Laodi- 
cea.  For  Christians  there,  who  were 
exposed  to  similar  danger.  Laodi- 
cea  was  the  capital  of  Phrygia,  in 
Asia  Minor,  and  a  little  south  of 
Colosse.  See  Intro.  \  1.  6.  Notes 
on  ch.  iv.  16.  There  was  a  church 
early  planted  there — the  '  lukewarm' 
church  mentioned  in  Rev.  iii.  14. 
Being  in  the  vicinity  of  Colosse,  the 
church  there  would  be  exposed  to 
the  same  perils,  and  the  rebuke  in 
Rev.  iii.  14,  showed  that  the  fears 
of  Paul  were  well  founded,  and  that 
the  arts  of  the  false  teachers  were 
too  successful.  ^  And  for  as  many 
as  have  not  seen  my  face  in  thejlesh. 
That  is,  evidently,  in  that  region. 
He  had,  doubtless,  a  general  solici- 
tude for  all  Christians,  but  his  re- 
mark here  has  reference  to  those  in 
the  neighbourhood  of  the  church  at 
Colosse,  or  in  that  church.  On  the 
question  which  has  been  raised,  whe- 
ther this  proves  that  the  apostle  Pa  ul 
had  never  been  at  Colosse  or  Lao- 
dicea,  see  Intro.  \  2.  4.    This  pas- 


love,  "  and  unto  all  riches  of  the 
full  ^  assurance  of  understanding, 

a  c.  3. 14.  b  Is.  32. 17.    He.  6.  11. 


sage  does  not  seem  to  me  to  prove 
that  he  had  not  been  there.  It  may 
mean  that  he  had  great  solicitude 
for  those  Christians  there  whom  he 
knew,  and  for  all  others  there,  or  in 
the  vicinity,  even  though  he  was 
not  personally  acquainted  with  them. 
He  may  refer  (1.)  to  some  churches 
in  the  neighbourhood  formed  since 
he  was  there;  or  (2.)  to  strangers 
who  had  come  in  there  since  he  was 
with  them ;  or  (3.)  to  those  who  had 
been  converted  since  he  was  there, 
and  with  whom  he  had  no  personal 
acquaintance.  For  all  these  he 
would  feel  the  same  solicitude,  for 
they  were  all  exposed  to  the  same 
danger.  To  '  see  one's  face  in  the 
flesh,'  is  a  Hebraism  meaning  to  be- 
come personally  acquainted  with  him. 
2.  That  their  hearts  might  be 
comforted.  Like  all  other  Chris- 
tians in  the  times  of  the  apostles, 
they  were  doubtless  exposed  to  trials 
and  persecutions.  ^  Being  knit  to- 
gether in  love.  The  same  word 
which  is  here  used  ((jujuj3tj3a^co)  oc- 
curs in  Eph.  iv.  16,  and  is  rendered 
compacted.  See  Notes  on  that  place. 
In  Acts  ix.  22,  it  is  rendered  prov- 
ing ;  Acts  xvi.  10,  assuredly  gather- 
ing ;  1  Cor.  ii.  16,  instruct;  and 
here,  and  in  ver.  19,  knit  together. 
It  means,  properly,  to  make  to  com.e 
together,  and  hence  refers  to  a  firm 
union,  as  where  the  hearts  of  Chris- 
tians are  one.  Here  it  means  that 
the  way  of  comfortmg  each  other 
was  by  solid  christian  friendship,  and 
that  the  means  of  cementing  that  was 
love.  It  was  not  by  a  mere  outward 
profession,  or  by  mere  speculative 
faith ;  it  was  by  a  union  of  afiection. 
%  And  unto  all  riches.  On  the 
meaning  of  the  word  riches,  as  used 
by  the  apostle  Paul,  see  Notes  on 
Rom.  ii.  4.  There  is  a  great  energy 
of  expression  here.     The  meaning 


A  D.  64.]  CHAPTER  H. 

to  the  acknowledgment  of  the 
mystery  "  of  God,  and  of  the  Fa- 
ther, and  of  Christ ; 

a  1  Jno.  5.  7. 


is,  that  the  thing  referred  to — '  the 
lull  understanding'  of  the  '  mystery' 
of  religion — was  an  invaluable  pos- 
session, like  abundant  wealth.  This 
passage  also  shows  the  object  for 
which  they  should  be  united.  It 
should  be  in  order  that  they  might 
obtain  this  inestimable  wealth.  If 
they  were  divided  in  affections,  and 
split  up  into  factions,  they  could  not 
hope  to  secure  it.  ^  Of  the  full  as- 
surance of  understanding.  This 
w^ord  (jiT^tjpo^opLa)  means  frm  per- 
suasion, settled  conviction.  It  oc- 
curs only  here  and  in  1  Thess.  i.  5. 
Heb.  vi.  11 ;  x.  22,  and  is  rendered 
by  assurance,  or  full  assurance,  in 
every  instance.  See  the  verb,  how- 
ever, in  Luke  i.  1.  Rom.  iv.  21 ;  xiv. 
5.  2  Tim.  iv.  5. 17.  It  was  the  desire 
of  the  apostle  that  they  might  have  en- 
tire conviction  of  the  truth  of  the  chris- 
tian doctrines.  ^  To  the  acknowledg- 
ment. So  as  fully  and  openly  to  ac- 
knowledge or  confess  this  mystery. 
^  The  mystery.  On  the  meaning  of 
this  word,  see  Notes  on  Rom.  xi.  25. 
Eph.  i.  9.  The  meaning  is,  the  doc- 
trine respecting  God,  which  had  be- 
fore been  concealed  or  hidden,  but 
which  was  now  revealed  in  the  gos- 
pel. It  does  not  mean  that  there 
was  anything  unintelligible  or  in- 
comprehensible respecting  this  doc- 
trine when  it  was  made  known. 
That  might  be  as  clear  as  any  other 
truth,  t  Of  God.  Of  God  as  he 
actually  subsists.  This  does  not 
mean  that  the  mere  fact  of  the  ex- 
istence of  God  was  a  '  mystery,'  or  a 
truth  which  had  been  concealed,  for 
that  was  not  true.  But  the  sense 
plainly  is,  that  there  were  truths 
now  made  known  in  the  gospel  to 
mankind,  about  the  mode  of  the  di- 
vine existence,  which  had  not  before 
been  dificlosed;  and  this  *  mystery' 


3  In  •  whom  are  hid  all  the 
treasures  of  wisdom  ^nd  know- 
ledge. 

*  or,  wherein. 


he  wished  them  to  retain,  or  fully 
acknowledge.  The  'mystery,'  or 
the  hitherto  unrevealed  truth,  re- 
lated to  the  fact  that  God  fubsisted 
in  more  persons  than  one,  as  'Fa- 
ther,'and  as  '  Christ.'  ^  And  of  the 
Father.  Or,  rather,  'eren  of  the 
Father ;'  for  so  the  word  xai  (and)  is 
often  used.  The  apostle  does  not 
mean  that  he  wished  them  to  ac- 
knowledge the  hitherto  unrevealed 
truth  respecting  '  God'  and  another 
being  called  'Uie  Father;'  but  re- 
specting 'God'  as  the  'Father,'  or 
of  God  as  '  Father'  and  as  '  Christ.' 
^And  of  Christ.  As  a  person  of  the 
Godhead.  What  the  apostle  wished 
them  to  acknowledge  was,  the  full 
revelation  now  made  known  respect- 
ing the  essential  nature  of  God,  as 
the  'Father,'  and  as  'Christ.'  In 
relation  to  this,  they  were  in  special 
danger  of  being  corrupted  by  the 
prevalent  philosophy,  as  it  is  in  rela- 
tion to  this  that  error  o^  christian 
doctrine  usually  commences.  It 
should  be  said,  however,  that  there 
is  great  variety  of  reading  in  the 
MSS.  on  this  whole  clause,  and  that 
many  critics  (see  Rosenmiiller)  re- 
gard it  as  spurious.  I  do  not  see 
evidence  that  it  is  not  genuine  ;  and 
the  strain  of  exhortation  of  the  apos- 
tle seems  to  me  to  demand  it. 

3.  In  whom.  Marg.,  wherein. 
The  more  correct  translation  is  '  in 
whom.'  The  reference  is  doubtless 
to  Christ,  as  his  name  is  the  imme- 
diate antecedent,  and  as  what  is  af- 
firmed here  properly  appertains  to 
him.  ^  Are  hid.  Like  treasures 
that  are  concealed  or  garnered  up. 
It  does  not  mean  that  none  of  those 
'  treasures'  had  been  developed ;  but 
that,  so  to  speak,  Christ,  as  Media- 
tor, was  the  great  treasure-house 
where  were  to  be  found  all  the  wis- 


300 


COLOSSIANS. 


[A.  D.  64 


4  And  this  I  say,  lest  any  man 
should  beguile  "  you  with  enticing 
words. 

5  For  though  I  be  absent  in 
the  flesh,  yet  am  I  with  you  in 
the  Spirit,  joying  and  beholding 

a  Mar.  13.  22. 


dom  and  knowledge  needful  for  men. 
*ir  All  the  treasures.  It  is  common 
to  compare  any  thing  valuable  with 
*  treasures'  of  silver  or  gold.  The 
idea  here  is,  that  in  reference  to  the 
wisdom  and  knowledge  needful  for 
us,  Christ  is  what  abundant  treasures 
are  in  reference  to  the  supply  of  our 
wants.  ^  Wisdom.  The  wisdom 
needful  for  our  salvation.  Notes, 
1  Cor.  i.  24.  ^  And  knowledge. 
The  knowledge  which  is  requisite 
to  guide  us  in  the  way  to  life. 
Christ  is  able  to  instruct  us  in  all 
that  it  is  desirable  for  us  to  know,  so 
that  it  is  not  necessary  for  us  to  ap- 
ply to  philosophy,  or  to  the  teachings 
of  men. 

4.  And  this  1  say.  Respecting 
the  character  and  sufficiency  of  the 
truth  revealed  in  Christ.  ^  Lest 
any  man  should  beguile  you.  De- 
ceive you,  lead  you  away  from  the 
truth.  \  With  enticing  words. 
Artful  words,  smooth  and  plausible 
arguments,  such  as  were  employed 
by  the  Greek  sophists  and  rhetori- 
cians. 

5.  For  though  I  be  absent  in  the 
Jiesh^  yet  am  Iioith  you  in  the  spirit. 
That  is,  I  seem  to  see  you ;  I  feel  as  if 
I  were  there,  and  were  looking  upon 
you ;  and  I  have  the  same  solicitude 
as  if  I  were  there,  and  saw  all  the 
danger  which  exists  that  your  beau- 
tiful order  and  harmony  should  be 
disturbed  by  the  influence  of  false 
philosophy.  See  Notes  on  1  Cor.  v. 
3.  The  word  '  spirit,'  here,  does  not 
refer  to  the  Holy  Spirit,  or  to  any 
inspiration  by  which  the  apostle  was 
enabled  to  see  them ;  but  it  is  equi- 
valent to  what  we  mean  when  we 


your  order,  and  the  stedfastness 
of  your  faith  in  Christ. 

6  As  ye  have  therefore  received 
Christ  Jesus  the  Lord,  so  walk  * 
ye  in  him ; 


b  1  Jno.  2.  6. 


say,  *My  heart  is  with  you.'  He 
seemed  to  be  beholding  them.  "^Joy- 
ing  and  beholding  your  order.  That 
is,  I  rejoice  as  if  I  saw  your  order. 
He  had  such  confidence  that  every- 
thing would  be  done  among  them  as 
became  Christians,  that  he  could  re- 
joice as  if  he  actually  saw  it. 

6.  As  ye  have  therefore  receivea 
Christ  Jesus  the  Lord.  Have  re- 
ceived him  by  faith  as  your  Saviour, 
or  as  you  were  instructed  respect- 
ing his  rank,  character,  and  work. 
The  object  here  is  to  induce  them 
not  to  swerve  from  the  views  which 
they  had  of  Christ  when  he  was 
made  known  to  them.  They  had  at 
first  probably  received  their  ideas 
of  the  Saviour  from  the  apostle  him- 
self (see  the  Intro.) ;  and,  at  any 
rate,  the  apostle  designs  to  assure 
them  that  the  views  which  they  had 
when  they  'received  him,'  were 
founded  in  truth.  ^So  loalk  in  him. 
Continue  in  those  views  of  Christ ; 
live  in  the  maintenance  of  them ;  let 
them  regulate  your  whole  conduct 
The  word  walk,  in  the  Scriptures,  is 
used  to  denote  the  manner  of  life ; 
and  the  sense  here  is,  that  they 
should  live  and  act  wholly  under  the 
influence  of  the  conceptions  which 
they  had  of  the  Saviour  when  they 
first  embraced  him.  The  particle  '50' 
is  supplied  by.  our  translators,  and  ra- 
ther weakens  the  sense.  No  stress 
should  be  laid  on  it,  as  is  often  done. 
The  meaning  is,  simply,  '  Since  you 
have  received  Christ  as  your  Lord 
as  he  was  preached  to  you,  hold 
fast  the  doctrine  which  you  have 
received,  and  do  not  permit  your- 
selves to  be  turned  aside  by  any  Jew- 


A.  D.  64.] 


CHAPTER  II. 


301 


7  Rooted  "  and  built  up  in  him, 
*  and  stablished  in  the  faith,  as 
ye  have  been  taught,  abounding 
therein  with  thanksgiving. 

8  Beware  "  lest  any  man  spoil 


a  Ep.  3.  17. 
c  Ro.  16. 17. 


b  Jno.  15.  4,  5. 
Ep.  5.  6.    He.  13.  9. 


ish  teachers,  or  teachers  of  philoso- 
phy.' 

7.  Rooted — in  him.  As  a  tree 
strikes  its  roots  deep  in  the  earth,  so 
our  faith  should  strike  deep  into  the 
doctrine  respecting  the  Saviour.  See 
the  phrase  here  used  explained  in 
the  parallel  place  in  Eph.  iii.  17. 
^  And  established  in  the  faith,  as 
ye  have  been  taught.  To  wit,  by 
the  founders  of  the  church,  and  by 
those  faithful  ministers  who  had 
succeeded  them.  Notes,  ch.  i.  7. 
^  Abounding  therein  loith  thanks- 
giving. Expressing  overflowing 
thanks  to  God  that  you  have  been 
made  acquainted  with  truths  so  pre- 
cious and  glorious.  If  there  is  any- 
thing for  which  we  ought  to  be 
thankful,  it  is  for  the  knowledge  of 
the  great  truths  respecting  our  Lord 
and  Saviour. 

8.  Beware  lest  any  man  spoil  you. 
The  word  spoil  now  commonly 
means,  to  corrupt,  to  cause  to  decay 
and  perish,  as  fruit  is  spoiled  by 
keeping  too  long,  or  paper  by  wet- 
ting, or  hay  by  a  long  rain,  or  crops 
by  mildew.  But  the  Greek  word 
here  used  means  to  spoil  in  the  sense 
of  plunder,  rob,  as  when  plunder  is 
taken  in  war.  The  meaning  is, 
'  Take  heed  lest  any  one  plunder  or 
rob  you  of  your  faith  and  hope  by 
philosophy.'  These  false  teachers 
would  strip  them  of  their  faith  and 
hope,  as  an  invading  army  would 
rob  a  country  of  all  that  was  valu- 
able. IT  Through  philosophy.  The 
Greek  philosophy  prevailed  much  in 
the  regions  around  Colosse,  and  per- 
haps also  the  oriental  or  Gnostic  phi- 
losophy. See  the  Intro.     They  were 

26 


you  through  philosophy  and  vain 
deceit,  after  the  tradition  of  men, 
after  the  '  rudiments  of  the  world, 
and  not  alter  Christ : 

9  For  in  him  ^  dwelleth  all  the 
fulness  of  the  Godhead  bodily. 

»  or,  elements.  del.  19. 


exposed  to  the  influences  of  these 
plausible  systems.  They  consisted 
much  of  speculations  respecting 
the  nature  of  the  divine  existence ; 
and  the  danger  of  the  Colossians 
was,  that  they  would  rely  rather 
on  the  deductions  of  .that  spe- 
cious reasoning,  than  on  what  they 
had  been  taught  by  their  christian 
teachers.  ^And  vain  deceit.  Mere 
fallacy.  The  idea  is,  that  the  doc- 
trines which  were  advanced  in  those 
systems  were  maintained  by  plausi- 
ble, not  by  solid  arguments;  by  con- 
siderations not  fitted  to  lead  to  the 
truth,  but  to  lead  astray.  ^  After 
the  tradition  of  men.  There  appear 
to  have  been  two  sources  of  danger 
to  which  the  Christians  at  Colosse 
were  exposed,  and  to  which  the 
apostle  in  these  cautions  alludes, 
though  he  is  not  careful  to  distin- 
guish them.  The  one  was  tha* 
arising  from  the  Grecian  philosophy 
the  other,  from  Jewish  opinions 
The  latter  is  that  to  which  he  refen 
here.  The  Jews  depended  much  oi 
tjradition  (see  Notes  on  Matt.  xv.  2), 
and  many  of  those  traditions  would 
have  tended  much  to  corrupt  the 
gospel  of  Christ.  %  After  the  rudi- 
ments of  the  world.  Marg.,  elements. 
See  this  explained  in  the  Notes 
on  Gal.  iv.  3.  IT  And  not  after 
Christ.  Not  such  as  Christ  taught. 
9.  For  in  him  dwelletH.  That  is, 
this  was  the  great  and  central  doc- 
trine that  was  to  be  maintained  about 
Christ,  that  all  the  fulness  of  the 
Godhead  dwelt  in  him.  Every  sys- 
tem which  denied  this  was  a  denia 
of  the  doctrine  which  they  had  been 
taught;    and    against    everything 


302 


10  And  ye  are  complete  "  in 


a  He.  5.  9. 


COLOSSIANS.  [A.  D.  64. 

him,  which  is  the  head  *  of  all 
principality  and  power ; 

b  1  Pe.  3.  22. 


that  would  go  to  undermine  this, 
they  were  especially  to  be  on  their 
guard.  Almost  all  heresy  has  been 
began  by  some  form  of  the  denial 
of  the  great  central  truth  of  the  in- 
carnation of  the  Son  of  God.  ■[[  All 
the  fulness.  Notes,  ch.  i.  19.  TfO/" 
the  Godhead.  Of  the  Divinity,  the 
divine  nature  —  ^iotrii;.  The  word 
is  one  that  properly  denotes  the  di- 
vine nature  and  perfections.  Robin- 
son, Lex.  It  occurs  nowhere  else 
in  the  New  Testament.  ^  Bodily. 
ai^fjut/tixo?.  This  word  also  is  found 
nowhere  else  in  the  New  Testament, 
though  the  adjective  bodily — acoiAxi,- 
■tvxos — occurs  twice:  Luke  iii.  22, 
'  in  a  bodily  shape ;'  and  1  Tim.  iv. 
8,  '  for  bodily  exercise  profiteth  lit- 
tle.' The  word  means,  'having  a 
bodily  appearance,  instead  of  exist- 
ing or  appearing  in  a  spiritual  form ;' 
and  the  fair  sense  of  the  phrase  is, 
that  the  fulness  of  the  divine  nature 
became  incarnate,  and  was  indwell- 
ing in  the  body  of  the  Redeemer. 
It  does  not  meet  the  case  to  say,  as 
Crellius  does,  that  the  '  whole  divine 
will  was  in  him,'  for  the  word  ^sotvjg 
— godhead — does  not  mean  the  will 
of  God ;  and  it  is  as  certainly  true 
that  the  inspired  prophets  were  un- 
^der  the  control  of  the  divine  will,  as 
that  the  Saviour  was.  Nor  can  it 
mean,  as  Socinus  supposes,  that  the 
fulness  of  divine  knowledge  dwelt 
in  him,  for  this  is  not  the  proper 
meaning  of  the  word  (^adr-?;?)  god- 
head ;  nor  can  it  mean,  for  the  same 
reason,  that  a  fulness  of  divine  gifts 
was  intrusted  to  him.  The  language 
is  such  as  would  be  obviously  em- 
ployed on  the  supposition  that  God 
became  incarnate,  and  appeared  in 
human  form ;  and  there  is  no  other 
idea  which  it  so  naturally  expresses, 
nor  is  there    any  other  which   it 


can  be  made  to  express  without  a 
forced  construction.  The  meaning 
is,  that  it  was  not  any  one  attribute 
of  the  Deity  that  became  incarnate 
in  the  Saviour;  that  he  was  not 
merely  endowed  with  the  knovs^- 
ledge,  or  the  power,  or  the  wisdom 
of  God ;  but  that  the  whole  Deity 
thus  became  incarnate,  and  appeared 
in  human  form.  Comp.  John  xiv.  9 ; 
i.  18.  No  language  could,  therefore, 
more  clearly  demonstrate  the  divi- 
nity of  Christ.  Of  what  mere  man 
—of  what  angel,  could  it  be  used? 

10.  And  ye  are  complete  in  him. 
Having  no  need,  for  the  purposes  of 
salvation,  of  any  aid  to  be  derived 
from  the  philosophy  of  the  Greeks, 
or  the  traditions  of  the  Jews.  All 
that  is  necessary  to  secure  your  sal- 
vation is  to  be  found  in  the  Lord 
Jesus.  There  is  a  completion,  or  a 
filing  up,  in  him,  so  as  to  leave  no- 
thing wanting.  This  is  true  in  re- 
spect (1.)  to  the  wisdom  which  is 
needful  to  guide  us ;  (2.)  the  atone- 
ment to  be  made  for  sin;  (3.)  the 
merit  by  which  a  sinner  can  be  jus- 
tified ;  and  (4.)  the  grace  which  is 
needful  to  sustain  us  in  the  trials, 
and  to  aid  us  in  the  duties,  of  life. 
Comp.  Notes  on  1  Cor.  i.  30.  There 
is  no  necessity,  therefore,  that  we 
should  look  to  the  aid  of  philosophy, 
as  if  there  was  a  defect  in  the  teach- 
ings of  the  Saviour;  or  to  human 
strength,  as  if  he  were  unable  to 
save  us ;  or  to  the  merits  of  the  saints, 
as  if  those  of  the  Redeemer  were  not 
sufficient  to  meet  all  our  wants. 
The  sentiment  advanced  in  this 
verse  would  overthrow  the  whole 
papal  doctrine  of  the  merits  of  the 
saints,  and,  of  course,  the  whole 
doctrine  of  papal  'indulgences.' 
IF  Which  is  the  head.  See  Notes  on 
Eph.  i.  21,  22. 


A.  D.  64.] 


CHAPTER  II. 


303 


1 1  In  whom  also  ye  are  circum- 
cised with  the  circumcision  *  made 
without  liands,  in  putting  off  the 
body  of  the  sins  of  the  flesh  by 
the  circumcision  of  Christ ; 

12  Buried  '■  with  him  in  bap- 

oJe.  4.  4.    Ph.  3.  3.  J  Ro.  6.  4,  5. 

1 1.  In  whom.  In  cormection  with 
whom,  or  in  virtue  of  whose  rehgion. 
^  Ye  are  circumcised.  You  have  re- 
ceived that  which  was  designed  to 
be  represented  by  circumcision — the 
putting  away  of  sin.  Notes,  Phil.  iii.  3. 
%  With  the  circumcision  made  with- 
out hands.  That  made  in  the  heart 
by  the  renunciation  of  all  sin.  The 
Jewish  teachers  insisted  on  the  ne- 
cessity of  the  literal  circumcision  in 
order  to  salvation  (comp.  Eph.  ii.  11); 
and  hence  this  subject  is  so  often  in- 
troduced into  the  writings  of  Paul, 
and  he  is  at  so  much  pains  to  show 
that,  by  believing  in  Christ,  all  was 
obtained  which  was  required  in  or- 
der to  salvation.  Circumcision  was 
an  ordinance  by  which  it  was  de- 
noted that  all  sin  was  to  be  cut  off  or 
renounced,  and  that  he  who  was  cir- 
cumcised was  to  be  devoted  to  God 
and  to  a  holy  life.  All  this,  the  apos- 
tle says,  was  obtained  by  the  gospel ; 
and,  consequently,  they  had  all  that 
was  denoted  by  the  ancient  rite  of 
circumcision.  What  Christians  had 
obtained,  moreover,  related  to  the 
heart;  it  was  not  a  mere  ordinance 
pertaining  to  the  flesh.  %In  putting 
off  the  body  of  the  sins  of  the  flesh. 
That  is,  in  renouncing  the  deeds  of 
the  flesh,  or  becoming  holy.  The 
word  *  body,''  here,  seems  to  be  used 
with  reference  to  circumcision.  In 
that  ordinance,  the  body  of  the  flesh 
was  subjected  to  the  rite;  with 
Christians,  it  is  the  body  of  sin  that 
•s  cut  off!  ^  By  the  circumcision  of 
Christ.  Not  by  the  fact  that  Christ 
was  circumcised,  but  that  we  have 
that  kind  of  circumcision  which 
Christ  established,   to  wit,  the  re- 


tism,  wherein  also  ye  are  risen 
with  him  through  the  faith  of  the 
operation  '  of  God,  who  hath 
raised  him  from  the  dead. 

13  And  '^  you,  being  dead  in 
your  sins  and  the  uncircumcision 

c  Ep.  1.  19.  d  Ep.  2. 1,  5, 11. 


nouncing  of  sin, '  The  idea  of  the 
apostle  here  seems  to  be,  that  since 
we  have  thus  been  enabled  by  Christ 
to  renounce  sin,  and  to  devote  our- 
selves to  God,  we  should  not  be  in- 
duced by  any  plausible  arguments  to 
return  to  an  ordinance  pertaining  to 
the  flesh,  as  if  that  were  needful  for 
salvation. 

12.  Buried  with  him  in  baptism. 
See  Notes  on  Rom.  vi.  4.  ^  Where- 
in also.  In  which  ordinance,  or  by 
virtue  of  that  which  is  signified 
by  the  ordinance.  ^  Ye  are  risen 
with  him.  From  the  death  of  sin  tc 
the  life  of  religion.  Notes,  Rom.  vi. 
4,  5.  Comp.  Notes,  Eph.  ii.  5,  6. 
^Through  the  faith  of  the  operation 
of  God.  By  a  firm  belief  on  the 
agency  of  God  in  raising  him  up; 
that  is,  a  belief  of  the  fact  that  God 
has  raised  him  from  the  dead.  The 
resurrection  of  Christ  is  often  repre- 
sented as  the  foundation  of  all  our 
hopes;  and,  as  he  was  raised  from 
the  grave  to  die  no  more,  so,  in  vir- 
tue of  that,  ice  are  raised  from  the 
death  of  sin  to  eternal  spiritual  life. 
The  belief  of  this  is  shown  by  out 
baptisfn,  whatever  be  the  mode  in 
which  that  ordinance  is  performed, 
and  as  well  shown  in  one  mode  as 
another. 

13.  And  you,  being  dead  in  your 
sins.  Notes,  Eph.  ii.  1.  ^And  the 
uncircumcision  of  your  flesh.  That 
is,  Gentiles,  and  giving  unrestrained 
indulgence  to  the  desires  of  the  flesh. 
They  lived  as  those  who  had  not  by 
any  religious  rite  or  covenant  brought 
themselves  under  obligations  to  lead 
holy  lives.  ^  Hath  he  quickened. 
Notes,  Eph.  ii.  1,    %  Together  with 


304 


of  your  flesh,  hath  he  quickened 
together  with  him,  having  for- 
given you  all  trespasses ; 


COLOSSIANS.  [A.  D.  64. 

14  Blotting  «  out  the  hand- 
writing of  ordinances  that  was 
against  us,  which  was  contrary  to 

a  Ep.  2.  15, 16. 


him.  In  virtue  of  his  being  restored 
to  life.  That  is,  the  resurrection  of 
the  Lord  Jesus  was  the  means  of  im- 
parting to  us  spiritual  life. 

14.  Blotting  out  the  handwriting. 
The  word  rendered  handwriting 
means  something  written  by  the 
hand,  a  manuscript ;  and  here,  proba- 
bly, the  writings  of  the  Mosaic  law, 
or  the  law  appointing  many  ordi- 
nances or  observances  in  religion. 
The  allusion  is  probably  to  a  written 
contract,  in  which  we  bind  ourselves 
to  do  any  work,  or  to  make  a  payment, 
and  which  remains  in  force  against 
us  until  the  bond  is  cancelled.  That 
might  be  done,  either  by  blotting  out 
the  names,  or  by  drawing  lines 
through  it,  or,  as  appears  to  have 
been  practised  in  the  East,  by  driv- 
ing a  nail  through  it.  The  Jewish 
ceremonial  law  is  here  represented 
as  such  a  contract,  binding  those  un- 
der it  to  its  observance,  until  it  was 
nailed  to  the  cross.  The  meaning 
here  is,  that  the  burdensome  require- 
ments of  the  Mosaic  law  are  abo- 
lished, and  that  its  necessity  is  su- 
perseded, by  the  death  of  Christ. 
His  death  had  the  same  effect,  in 
reference  to  those  ordinances,  as  if 
they  had  been  blotted  from  the  sta- 
tute-book. This  it  did  by  fulfilling 
them,  by  introducing  a  more  perfect 
system,  and  by  rendering  their  ob- 
servance no  longer  necessary,  since 
all  that  they  were  designed  to  typify 
had  been  now  accomplished  in  a  bet- 
ter way.  Comp.  Notes,  Eph.  ii.  15. 
^  Of  ordinances.  Prescribing  the 
numerous  rites  and  ceremonies  of  the 
Jewish  religion.  ^  That  wasMgainst 
us.  That  is,  against  our  peace,  hap- 
piness, comfort ;  or,  in  other  words, 
which  was  oppressive  and  burden- 
some. Comp.  Notes,  Acts  xv.  10. 
Those  ordinances  bound  and  fettered 


the  soul,  restrained  the  expansive 
spirit  of  true  piety  which  seeks  the 
salvation  of  all  alike,  and  thus  ope- 
rated as  a  hindrance  to  the  enlarged 
spirit  of  true  religion.  Thus  they 
really  operated  against  the  truly  pious 
Jew,  whose  religion  would  lead  him 
to  seek  the  salvation  of  the  world ; 
and  to  the  Gentile,  since  he  was  not 
in  a  situation  to  avail  himself  of 
them,  and  since  they  would  be  bur- 
densome if  he  could.  It  is  in  this 
sense,  probably,  that  the  apostle  uses 
the  word  '  ms,'  as  referring  to  all, 
and  as  cramping  and  restraining  the 
true  nature  of  religion.  ^  Which 
VMS  contrary  to  us.  Operated  as  a 
hindrance,  or  obstruction,  in  the 
matter  of  religion.  The  ordinances 
of  the  Mosaic  law  were  necessary, 
in  order  to  introduce  the  gospel ;  but 
they  were  always  burdensome.  They 
were  to  be  confined  to  one  people ; 
and,  if  they  were  continued,  they 
would  operate  to  prevent  the  spread 
of  the  true  religion  around  the  world. 
Comp.  Notes  on  2  Cor.  iii.  7.  9. 
Hence  the  exulting  language  of  the 
apostle  in  view  of  the  fact  that  they 
were  now  taken  away,  and  that  the 
benefits  of  religion  might  be  diflTused 
all  over  the  world.  The  gospel  contains 
nothing  which  is  '  against,^  or  '  cori 
trary  to,''  the  true  interest  and  happi 
nessof  any  nation  or  any  class  of  men 
^  And  took  it  out  of  the  way.  Gr.., 
'Out  of  the  midst;'  that  is,  he  wholly 
removed  it.  He  has  removed  the 
obstruction,  so  that  it  no  longer  pre- 
vents union  and  harmony  between 
the  Jews  and  the  Gentiles.  *f[  Nail- 
ing it  to  his  cross.  As  if  he  had 
nailed  it  to  his  cross,  so  that  it  would 
be  entirely  removed  out  of  our  way. 
The  death  of  Jesus  had  the  same 
effect,  in  regard  to  the  rites  and  in- 
stitutions of  the  Mosaic  religion,  as 


A.D.  64.] 


CHAPTER  II. 


306 


us 


and  took  it  out  of  the  way, 
nailing  it  to  his  cross ; 


if  they  had  been  affixed  to  his  cross. 
It  is  said  that  there  is  an  allusion 
here  to  the  ancient  method  by  which 
a  bond  or  obligation  was  cancelled, 
by  driving  a  nail  through  it,  and  af- 
fixing it  to  a  post.  This  was  prac- 
tised, says  Grotius,  in  Asia.  In  a 
somewhat  similar  manner,  in  our 
banks  now,  a  sharp  instrument,  like 
the  blade  of  a  knife,  is  driven  through 
a  check,  making  a  hole  through  it, 
and  furnishhig  to  the  teller  of  the 
bank  a  sign  or  evidence  that  it  has 
been  paid.  If  this  be  the"  meaning, 
then  the  expression  here  denotes 
that  the  obligation  of  the  Jewish  in- 
stitutions ceased  on  the  death  of  Je- 
sus, as  if  he  had  taken  them  and 
nailed  them  to  his  own  cross,  in  the 
manner  in  which  a  bond  was  can- 
celled. 

15.  And  having  spoiled.  Plun- 
dered ;  as  a  victorious  army  does  a 
conquered  country.  Notes  on  ver. 
8.  The  terms  used  in  this  verse  are 
all  military,  and  the  idea  is,  that 
Christ  has  completely  subdued  our 
enemies  by  his  death.  A  complete 
victory  was  achieved  by  his  death, 
so  that  everything  is  now  in  subjec- 
tion to  him,  and  we  have  nothing  to 
fear.  IF  Principalities  and  powers. 
Notes,  Eph.  i.  21 ;  vi.  12.  The 
*  principalities  and  powers'  here  re- 
ferred to,  are  the  formidable  enemies 
that  had  held  man  in  subjection,  and 
prevented  his  serving  God.  There 
can  be  no  doubt,  I  think,  that  the 
apostle  refers  to  the  ranks  of  fallen, 
evil  spirits  which  had  usurped  a  do- 
minion over  the  world.  Notes,  John 
xii.  31.  Eph.  ii.  2.  The  Saviour, 
by  his  death,  wrested  the  dominion 
from  them,  and  seized  upon  what 
they  had  captured  as  a  conqueror 
seizes  upon  his  prey.  Satan  and  his 
legions  had  invaded  the  earth  and 
26" 


15  *^nd  having  «  spoiled  pnn- 
cipalities  and  powers,  he  made  a 

Lu.  10.18.  11.22 


a  Ps.  68.  18.    I8.  53. 12. 
Jno.  12.  31.    He.  2.  14. 


drawn  its  inhabitants  into  captivity, 
and  subjected  them  to  their  evil 
reign.  Christ,  by  his  death,  subdues 
the  invaders  and  recaptures  those 
whom  they  had  subdued.  IT  He 
made  a  show  of  them  openly.  As  a 
conqueror,  returning  from  a  victory, 
displays  in  a  triumphal  procession 
the  kings  and  princes  whom  he  has 
taken,  and  the  spoils  of  victory. 
This  was  commonly  done  when  a 
'  triumph'  was  decreed  for  a  conquer- 
or. On  such  occasions,  it  sometimes 
happened  that  a  considerable  num- 
ber of  prisoners  were  led  along 
amidst  the  scenes  of  triumph.  See 
Notes  on  2  Cor.  ii.  14.  Paul  says 
that  this  was  now  done  ^  openly^ — 
that  is,  it  was  in  the  face  of  the  whole 
universe — a  grand  victory ;  a  glori- 
ous triumph  over  all  the  powers  of 
hell.  It  does  not  refer  to  any  public 
procession  or  display  on  the  earth ; 
but  to  the  grand  victory  as  achieved 
in  view  of  the  universe,  by  which 
Christ,  as  a  conqueror,  dragged  Sa- 
tan and  his  legions  at  his  triumphal 
car.  Comp.  Rom.  xvi.  20.  %  Tri- 
umphing over  them  in  it.  Marg., 
' or,  himself  Either  'by  the  cross,' 
or  'by  himself.'  Or,  it  may  mean, 
as  Rosenmiiller  suggests,  that  '  God 
(ver.  12)  triumphed  over  these  foes 
in  him ;  i.  e.,  in  Christ.''  The  sense 
is  substantially  tlie  same,  that  this 
triumph  was  effected  by  the  atone- 
ment made  for  sin  by  the  Redeemer. 
See  the  word  triumph  explained  in 
the  Notes  on  2  Cor.  ii.  14.  The 
meaning  of  all  this  is,  that  since 
Christ  has  achieved  for  us  such  a 
victory,  and  has  subdued  all  the  foes 
of  man,  we  should  not  be  led  cap- 
tive, but  should  regard  ourselves  as 
freemen.  We  should  not  be  made 
again  the  slaves  of  custom,  or  habit, 
or  ritual  observances,  or  superstitioua 


\ 


30^ 


COLOSSIANS. 


[A.  D.  64. 


shew  of  them  openly,  triumphing 
over  them  in  *  it. 

16  Let  no  man  therefore  judge  " 

»  or,  himself.  a  Ro.  14.  10,  13. 


rites,  or  anything  whatever  that  has 
its  origin  in  tlie  kingdom  of  dark- 
ness. We  are  bound  to  assert  and 
to  use  our  freedom,  and  should  not 
allow  any  hostile  power  in  the  form 
of  philosophy  or  false  teaching  of 
any  kind,  to  plunder  or  '■  spoiV  us. 
Ver.  8.  The  Christian  is  a  freeman. 
His  great  Captain  has  subdued  all 
his  enemies,  and  we  should  not  allow 
them  again  to  set  up  their  dark  em- 
pire over  our  souls.  The  argument 
of  the  apostle  in  these  verses  (13 — 
15)  is  derived  from  what  Christ  has 
done  for  us.  He  mentions  four 
things.  (1.)  He  has  given  us  spi- 
ritual life ;  (2.)  he  has  forgiven  all 
our  trespasses;  (3.)  he  has  blotted 
out  or  abolished  the  '  ordinances'  that 
were  against  us ;  and  (4.)  he  has  tri- 
umphed over  all  our  foes.  From  all 
this  he  infers  (vs.  16,  seq.)  that  we 
should  not  be  made  captive  or  sub- 
dued by  any  of  the  rites  of  supersti- 
tion, or  any  of  the  influences  of  the 
kingdom  of  darkness. 

16.  Let  no  man,  therefore,  judge 
you.  Comp.  Notes  on  Rom.  xiv.  10. 
13.  The  word  judge  here  is  used 
in  the  sense  of  pronouncing  a  sen- 
tence. The  meaning  is,  '  since  you 
have  thus  been  delivered  by  Christ 
from  the  evils  which  surrounded 
you ;  since  you  have  been  freed  from 
the  observances  of  the  law,  let  no 
one  sit  in  judgment  on  you,  or  claim 
the  right  to  decide  for  you  in  those 
matters.  You  are  not  responsible  to 
man  for  your  conduct,  but  to  Christ ; 
and  no  man  has  a  right  to  impose 
that  on  you  as  a  burden  from  which 
he  has  made  you  free.'  ^  In  meat. 
Marg.,  for  eating  and  drinking. 
The  meaning  is,  '  in  respect  to  the 
various  articles  of  food  and  drink.' 
There  is  reference  here,  undoubted- 
ly, to  the  distinctions  which  the  Jews 


you  in  ^  meat,  or  in  drink,  or  in 
^  respect  of  an  holy  day,  or  of  the 
new  moon,  or  of  the  sabbath  days  ; 

2  or,  for  eating  and  drinking.       3  or,  part. 


made  on  this  subject,  implying  that 
an  effort  had  been  made  by  Jewish 
teachers  to  show  them  that  the  Mo- 
saic laws  were  binding  on  all.  f  Or 
in  respect  of  a  holy  day.  Marg., 
part.  The  meaning  is,  '  in  the  part, 
or  the  particular  of  a  holy  day ;  that 
is,  in  respect  to  it.'  The  word  ren- 
dered '  holy-day' — ko^tri — means  pro- 
perly a  feast  or  festival;  and  the 
allusion  here  is  to  the  festivals  of  the 
Jews.  The  sense  is,  that  no  one 
had  a  right  to  impose  their  observ- 
ance on  Christians,  or  to  condemn 
them  if  they  did  not  keep  them. 
They  had  been  delivered  from  that 
obligation  by  the  death  of  Christ. 
Ver.  14.  *ff  Or  of  the  new  moon. 
On  the  appearance  of  the  new  moon, 
among  the  Hebrews,  in  addition  to 
the  daily  sacrifices,  two  bullocks,  a 
ram,  and  seven  sheep,  with  a  meat- 
offering, were  required  to  be  pre- 
sented to  God.  Num.  x.  10 ;  xxviii. 
11 — 14.  The  new  moon  in  the  be- 
ginning of  the  month  Tisri  (October) 
was  the  beginning  of  their  civil  year, 
and  was  commanded  to  be  observed 
as  a  festival.  Lev.  xxiii.  24,  25. 
IF  Or  of  the  Sabbath  days.  Gr.,  'of 
the  Sabbaths.'  The  word  Sabbath  in 
the  Old  Testament  is  applied  not 
only  to  the  seventh  day,  but  to  all 
the  days  of  holy  rest  that  were  ob- 
served by  the  Hebrews,  and  particu- 
larly to  the  beginning  and  close  of 
their  great  festivals.  There  is,  doubt- 
less, reference  to  those  days  in  thih 
place,  as  the  word  is  used  in  the  plu- 
ral number,  and  the  apostle  does  not 
refer  particularly  to  the  Sabbath  pro- 
perly so  called.  There  is  no  evi- 
dence from  this  passage  that  he  would 
teach  that  there  was  no  obligation  to 
observe  any  holy  time,  for  there  is 
not  the  slightest  reason  to  believe 
that  he  meant  to  teach  that  one  of 


A.  D.  64]  CHAPTER  H. 

17  Which  are  a  shadow  *  of 
things  to  come ;  but  the  body  is 
of  Christ. 


307 


a  He.  8.  5. 


the  ten  commandments  had  ceased 
to  be  binding  on  mankind.  If  he 
had  used  the  word  in  the  singular 
number  —  'the  Sabbath,^  it  would 
then,  of  course,  have  been  clear  that 
he  meant  to  teach  that  that  com- 
mandment had  ceased  to  be  binding, 
and  that  a  Sabbath  was  no  longer  to 
be  observed.     But  the   use  of  the 

'  term  in  the  plural  number,  and  the 
connection,  show  that  he  had  his  eye 
on  the  great  number  of  days  which 
were  observed  by  the  Hebrews  as 
festivals,  as  a  part  of  their  ceremo- 
nial and  typical  law,  and  not  to  the 
moral  law,  or  the  ten  command- 
ments. No  part  of  the  moral  law — 
no  one  of  the  ten  commandments 
could  be  spoken  of  as  *  a  shadow  of 
good  things  to  come.'  These  com- 
mandments are,  from  the  nature  of 
moral  law,  of  perpetual  and  univer- 
sal obligation. 

17.  Which  are  a  shadow  of  things 
to  come.  See'Notes  on  Heb.  viii.  5 ; 
X.  1.  They  were  only  a  dim  outline 
of  future  things,,  not  the  reality. 
IF  But  the  body  is  of  Christ  The 
reality,  the  substance.  All  that  they 
signified  is  of  or  in  Christ.  Between 
those  things  themselves  which  are 
in  Christ,  and  those  which  only  re- 

'  presented  or  prefigured  them,  there 
is  as  mudi  diflTerence  as  there  is  be- 
tween a  body  and  a  shadow ;  a  solid 
substance  and  a  mere  outline.  Hav- 
ing now,  therefore,  the  thing  itself 
thfe  shadow  can  be  to  us  of  no  value ; 
and  that  having  come  which  was 
prefigured,  that  which  was  designed 
merely-  to  represent  it,  is  no  longer 
binding. 

19.  Let  no  man  beguile  you  of 
your  reward.  Marg.,  judge  against 
you.  The  word  here  used — xafa^po- 
d«i^  —occurs  nowhere  else  in  the 


18  Let  ^  no  man  beguile  you 
of  your  reward,  ^  in  a  voluntary 
humility  and  worshipping  of  an- 

6  Re.  3.  11.  ^  or,  judge  against  you. 

"^  being  a  voluntary  in  humility. 

New  Testament.  It  is  a  w*ord  which 
was  employed  with  reference  to  the 
distribution  of  prizes  at  the  Grecian 
^ames,  and  means,  to  give  the  prize 
against  any  one,  to  deprive  of  the 
palm.  Hence  it  means  to  deprive 
of  a  due  reward ;  and  the  sense  here 
is,  that  they  were  to  be  on  their 
guard  lest  the  'reward' — the  crown 
of  victory  to  which  they  looked  for- 
ward— should  be  wrested  fi-om  them 
by  the  arts  of  others.  That  would 
be  done  if  they  should  be  persuaded 
to  turn  back,  or  to  falter  in  the  race. 
The  only  way  to  secure  the  prize 
was  to  hold  on  in  the  race  which 
they  were  then  running ;  but  if  they 
yielded  to  the  philosophy  of  the 
Greeks,  and  the  teachings  of  the 
Jews,  they  would  be  defrauded  of 
this  reward  as  certainly  as  a  racer 
at  the  games  would  if  the  crown  of 
victory  should  be  unjustly  awarded 
to  another.  In  this  case,  too,  as  real 
injustice  would  be  done,  though  the 
apostle  does  not  say  it  would  be  in 
the  same  manner.  Here  it  would 
be  by  art ;  in  the  case  of  the  racer 
it  would  be  by  a  wrong  decision — 
but  in  either  case  the  crown  was  lost. 
This  exhortation  has  the  more  force 
from  this  consideration.  Against  an 
unjust  judge  we  could  have  no  pow- 
er; but  we  may  take  care  that  the 
reward  be  not  wrested  from  us  by 
fraud.  IF  In  a  voluntary  humility. 
Marg.,  '  being  a  voluntary  in  humil- 
ity.'' Tindal  renders  this,  'Let  no 
man  make  you  shoot  at  a  wrong 
mark,  which,  after  his  own  imagina- 
tion, walketh  in  the  humbleness  of 
angels.'  The  word  used  here  {taitw 
vo^podvvrj)  means  lowliness  of  mind, 
modesty,  humbleness  of  deportment; 
and  the  apostle  refers,  doubtless,  to 
the  spirit  assumed  by  those  against 


308 


COLOSSIANS. 


[A.  D.  64. 


gels,  intruding "  into  those  things 

a  De.  Sa  29.     Job  38.  2. 

whom  he  would  guard  the  Colossians 
— the  spirit  of  modesty  or  of  humble 
inquirers.  The  meaning  is,  that 
they  would  not  announce  their  opin- 
ions with  dogmatic  certainty,  but 
they  would  put  on  the  appearance 
of  great  modesty.  In  this  way,  they 
would  become  really  more  danger- 
ous— for  no  false  teachers  are  so  dan- 
gerous as  those  who  assume  the  as- 
pect of  great  humility,  and  who 
manifest  great  reverence  for  divine 
things.  The  word  rendered  '  volun- 
tary' here — ^i'hM>v — does  not,  proper- 
ly, belong  to  the  word  rendered  '  hu- 
mility.' It  rather  appertains  to  the 
subsequent  part  of  the  sentence,  and 
means  that  the  persons  referred  to 
were  willing,  or  had  pleasure  in  at- 
tempting, to  search  into  the  hidden 
and  abstruse  things  of  religion. 
They  were  desirous  of  appearing  to 
do  this  with  an  humble  spirit — even 
with  the  modesty  of  an  angel — but 
still  they  had  pleasure  in  that  pro- 
found and  dangerous  kind  of  inquiry. 
'^  And  worshipping  of  angels. — 
^pifjcsxla  Tfuiv  oryyiTMv.  This  does  not 
mean,  as  it  seems  to  me,  that  they 
would  themselves  worship  angels,  or 
that  they  would  teach  others  to  do 
it — for  there  is  no  reason  to  believe 
this.  Certainly  the  Jewish  teachers, 
whom  the  apostle  seems  to  have  had 
particularly  in  his  eye,  would  not  do 
it ;  nor  is  there  any  evidence  that 
any  class  of  false  teachers  would 
deliberately  teach  that  angels  were 
to  be  worshipped.  The  reference 
is  rather  to  the  profound  reverence ; 
the  spirit  of  lowly  piety  which  the 
angels  evinced,  and  to  the  fact  that 
the  teachers  referred  to  would  as- 
sume the  same  spirit,  and  were, 
therefore,  the  more  dangerous.  They 
would  come  professing  profound  re- 
gard for  the  great  mysteries  of  reli- 
gion, and  for  the  incomprehensible 
perfections  of  the  divinity,  and  would 


which  he  hath  not  seen,  vainly 
puffed  up  by  his  fleshly  mind ; 

approach  the  subject  professedly  with 
the  awful  veneration  which  the  an- 
gels have  when  they  '  look  into  these 
things.'  1  Pet.  i.  12.  There  was 
no  bold,  irreverent,  or  confident  de- 
clamation, but  the  danger  in  the  case 
arose  from  the  fact  that  they  assumed 
so  much  the  aspect  of  modest  piety ; 
so  much  the  appearance  of  the  lowly 
devotion  of  angelic  beings.  The 
word  here  rendered  worship — ^^a- 
xda — occurs  in  the  JNew  Testament 
only  here,  in  Acts  xxvi.  5;  and  James 
i.  26,  27,  in  each  of  which  places  it 
is  rendered  religion.  It  means  here 
the  religion,  or  the  spirit  of  humble 
reverence  and  devotion  which  is 
evinced  by  the  angels ;  and  this  ac- 
cords well  with  the  meaning  in  James 
i.  26,  27.  If  Intruding  into  those 
things  which  he  hath  not  seen.  Or 
inquiring  into  them.  The  word 
used  here  (ifi^affvcof)  means  to  go 
in,  or  enter ;'  then  to  investigate,  to 
inquire.  It  has  not,  properly,  the 
meaning  of  intruding,  or  of  imper- 
tinent inquiry  (see  Passow),  and  I 
do  not  see  that  the  apostle  meant  to 
characterize  the  inquiry  here  ap 
such.  He  says  that  it  was  the  object 
of  their  investigations  to  look,  with 
great  professed  modesty  and  rever- 
ence, into  those  things  which  are  not 
visible  to  the  eye  of  mortals.  The 
'  things'  which  seem  here  to  be  par- 
ticularly referred  to,  are  the  abstruse 
questions  respecting  the  mode  of  the 
divine  subsistence ;  the  ranks,  orders, 
and  employments  of  angelic  beings; 
and  the  obscure  doctrines  relating  to 
the  divine  government  and  plans. 
These  questions  comprised  most  of 
the  subjects  of  inquiry  in  the  Orien- 
tal and  Grecian  philosophy,  and  in- 
quiries on  these  the  apostle  appre- 
hended would  tend  to  draw  away 
the  mind  from  the  '  simplicity  that 
is  in  Christ.'  Of  these  subjects  what 
can  be  known  more  than  is  revealed'' 


A.  D.  64.]  CHAPTER  II. 

19  And  not  holding  the  Head/ 
from  which  all  the  body  by  joints 
and  bands  having  nourishment 
ministered,  and  knit  together,  in- 
creaseth  with  the  increase  of  God. 

20  Wherefore,  if  ye  be  dead 

o  Ep.  4. 15,  16. 


^  Vainly  puffed  up  by  his  fleshly 
mind.  Notwithstanding  the  avowed 
'  humility,'  the  modesty,  the  angelic 
reverence^  yet  the  mind  was  full  of 
vain  conceit,  and  self-confident,  car- 
nal wisdom.  The  two  things  are 
by  no  means  incompatible — the  men 
apparently  most  meek  and  modest 
being  sometimes  the  most  bold  in 
their  speculations,  and  the  most  reck- 
less in  regard  to  the  great  landmarks 
of  truth.  It  is  not  so  with  true  mo- 
desty, and  real '  angelic  veneration,' 
but  all  this  is  sometimes  assumed  for 
the  purpose  of  deceiving ;  and  some- 
times there  is  a  native  appearance 
of  modesty  which  is  by  no  means 
an  index  of  the  true  feelings  of  the 
soul.  The  most  meek  and  modest 
men  in  appearance  are  sometimes 
the  most  proud  and  reckless  in  their 
investigations  of  the  doctrines  of 
religion. 

19.  And  not  holding  the  Head. 
Not  holding  the  true  doctrine  re- 
specting the  Great  Head  of  the 
church,  the  Lord  Jesus  Christ.  Notes, 
Eph.  i.  22.  This  is  regarded  here 
as  essential  to  the  maintenance  of 
all  the  other  doctrines  of  religion. 
He  who  has  just  views  of  the  Re- 
deemer will  not  be  in  much  danger 
of  erring  respecting  the  other  points 
of  religious  belief.  ^  From  which 
all  the  hody^  &c.  This  passage  is 
almost  word  for  word  the  same  as 
in  Eph.  iv.  15,  16.  See  it  explained 
in  the  Notes  there. 

20.  Wherefore.  In  view  of  all 
that  has  been  said.  If  it  be  true  that 
you  are  really  dead  to  the  world, 
why  do  you  act  as  if  you  still  lived 
under  the  principles  of  the  world  1 


with  Christ  from  the  *  rudiments 
of  the  world,  why,  as  though 
living  in  the  world,  are  ye  sub- 
ject to  ordinances, 

21  (Touch not;  taste  not;  han- 
dle not ; 

^  or,  elements. 


^  If  ye  he  dead  with  Christ,  If  you 
are  dead  to  the  world  in  virtue  of  his 
death.  The  apostle  here,  as  else- 
where, speaks  of  a  very  close  union 
with  Christ.  We  died  witli  him ; 
that  is,  such  was  the  efficacy  of  his 
death,  and  such  is  our  union  with 
him,  that  we  became  dead  also  to 
the  world.  Notes,  Rom.  vi.  2.  4.  8. 
11.  ^  From  the  rudiments  of  the 
world.  Marg.,  elements.  The  ele- 
ments or  principles  which  are  of  a 
worldly  nature,  and  which  reign 
among  worldly  men.  See  Notes  on 
Gral.  iv.  3.  ^  Why,  as  though  living 
in  the  world.  Why  do  you  allow 
them  to  influence  you,  as  though  you 
were  living  and  acting  under  those 
worldly  principles  ]  They  ought  no 
more  to  do  it,  than  the  things  of  this 
world  influence  those  who  are  in 
their  graves.  ^  Are  ye  subject  to 
ordinances.  The  rites  and  ceremo- 
nies of  the  Jewish  religion.  See 
Notes,  Gal.  v.  1—4. 

21.  Touch  not;  taste  not;  hahdle 
not.  These  words  seem  intended  as 
a  specimen  of  the  kind  of  ordinances 
which  the  apostle  refers  to,  or  an 
imitation  of  the  language  of  the 
Jewish  teachers  in  regard  to  various 
kinds  of  food  and  drink.  '  Why  are 
ye  subject  to  ordinances  of  various 
kinds,  such  as  this — Touch  not,  taste 
not,  handle  not]'  That  is,  such  as 
prohibit  you  from  even  touching  cer- 
tain kinds  of  food,  or  tasting  certain 
kinds  of  drink,  or  handling  certain 
prohibited  things.  The  rapid  suc- 
cession of  the  words  here,  without 
any  connecting  particle,  is  sUjIposed 
to  denote  the  eagerness  of  the  per- 
sons who  imposed  this  injunction, 


310 


COLOSSIANS. 


[A.  D.  64. 


2>J  Which  all  are  to  perish  with 


and  their  earnestness  in  warning 
others  from  contaminating  tliem- 
selves  with  the  prohibited  things. 
Many  injunctions  of  this  kind  are 
found  in  the  writings  of  the  Jewish 
Rabbins;  and  the  ancient  Jewish 
sect  of  the  Essenes  (Notes,  Matt.  iii. 
7)  abounded  in  precepts  of  this  kind. 
See  Schoetgen,  and  Pict.  Bib.  in 
loc.  '  They  allowed  themselves  no 
food  that  was  pleasant  to  the  taste, 
but  ate  dry,  coarse  bread,  and  drank 
only  water.  Many  of  them  ate  no- 
thing until  sunset,  and,  if  any  one 
touched  them  who  did  not  belong  to 
their  sect,  they  washed  themselves 
as  if  they  had  been  most  deeply  de- 
filed. Perhaps  there  was  at  Colosse 
a  society  of  this  kind,  as  there  were 
in  many  other  places  out  of  Jiidea ; 
and,  if  there  was,  it  is  not  improba- 
ble that  many  Christians  imitated 
them  in  the  peculiarity  of  their  rules 
and  observances.'  Com  p.  Jenning's 
Jew.  Ant.  i.  471,  and  Ros.  Alt  u. 
neu.  Morgenland,  in  loc.  If  this  be 
the  correct  interpretation,  then  these 
are  not  the  words  of  the  apostle,  for- 
bidding Christians  to  have  anything 
to  do  with  these  ordinances,  but  are 
introduced  as  a  specimen  of  the  man- 
ner in  which  they  who  enjoined  the 
observance  of  those  ordinances  press- 
ed the  subject  on  others.  There 
were  certain  things  which  they  pro- 
hibited, in  conformity  with  what  they 
understood  to  be  the  law  of  Moses ; 
and  they  were  constantly  saying,  in 
regard  to  them,  '  do  not  touch  them, 
taste  them,  handle  them.'  These 
words  are  often  used  as  a  kind  of 
motto  in  reference  to  the  use  of  in- 
toxicating drinks.  They  express 
very  well  what  is  held  by  the  friends 
of  total  abstinence;  but  it  is  obvious 
that  they  had  no  such  reference  as 
used#y  the  apostle,  nor  should  they 
be  alleged  as  an  authority,  or  as  an 
argument,  in  the  question  about  the 


the  using;)  after  the  command- 
ments and  doctrines  of  men  ? 


propriety  or  impropriety  of  the  use 
of  spirituous  liquors.  They  may  aa 
well  be  employed  in  reference  to 
anything  else  as  that,  and  would 
have  no  authority  in  either  case. 
Intoxicating  drinks  should  be  ab- 
stained from;  but  the  obligation  to 
do  it  should  be  made  to  rest  on  solid 
arguments,  and  not  on  passages  of 
Scripture  like  this.  This  passage 
could  with  more  plausibility  be  press- 
ed into  the  service  of  the  enemies 
of  the  total  abstinence  societies,  than 
into  their  support ;  but  it  really  has 
nothing  to  do  with  the  subject,  one 
way  or  the  other. 

22.  Which  all  are  to  perish  with  the 
using.  This  is  commonly  marked 
as  a  part  of  the  parenthesis,  or  the 
quotation ;  and  there  is  considerable 
difficulty  in  ascertaining  its  true 
meaning.  It  seems  most  probable 
that  these  are  the  words  of  the  apos- 
tle hunself,  thrown  in  in  the  rapidity 
of  composition,  and  that  they  are 
not  to  be  connected  with  the  phrase 
'  touch  not,'  &c.  If  so,  the  idea  is, 
that  it  cannot  be  of  so  much  conse- 
quence as  the  Jewish  teachers  sup- 
posed, to  mark  distinctly  the  differ- 
ence between  meats  and  drinks. 
They  were  all  to  perish  with  the 
use  of  them.  Nothing  was  perma- 
nent about  them.  It  could  really 
then  be  of  no  great  importance  what 
was  eaten,  or  what  was  drunk,  pro- 
vided it  was  not  in  itself  injurious. 
These  ordinances  had  a  value  among 
the  Hebrews  when  it  was  designed 
to  keep  them  as  a  distinct  people ; 
but  they  had  no  value  in  themselves, 
so  as  to  make  them  binding  on  all 
mankind.  To  suppose  this,  was  the 
common  error  of  the  Jews;  and 
hence  the  apostle  so  frequently  la- 
boured to  show  that  the  Jewish  rites 
had  no  permanent  value.  See  Notes 
on  Rom.  xiv.  1—6.  1  Cor.  viiu 
Comp.  Notes  on  Matt.  xv.  17, 18 


A.  Dti4.]  CHAPTER  U.  311 

23  Which  things  have  indeed  a  shew  of  wisdom  in  will-worship, 


According  to  this  interpretation,  the 
21st  verse  should  be  regarded  as  ex- 
pressing the  common  maxim  of  the 
Jewish  teachers,  and  the  clause  be- 
fore us  as  the  words  of  the  apostle, 
and  should  be  marked  as  a  parenthe- 
sis. So  it  is  marked  in  Hahn's  Ed.  of 
the  New  Testament.  '^  After  the  co7n- 
mandments  and  doctrines  of  men. 
Many  of  the  ordinances  on  which 
the  Jews  insisted  were  those  which 
were  handed  down  by  tradition. 
They  depended  on  human  authority 
only,  and,  of  course,  should  not  bind 
the  conscience.  Others  take  the 
words  here  to  mean,  'AH  which 
things  tend  to  the  corruption  of  reli- 
gion {Doddridge)^  or  are  cause  of  de- 
struction or  condemnation  {Rob. 
Lex.),  by  the  use  of  these  things, 
according  to  the  commandments  and 
doctrines  of  these  men.' 

23.  Which  things.  Which  scru- 
pulous observance  of  the  numerous 
precepts  enjoining  rites  and  ceremo- 
nies, the  observance  of  days,  and  the 
distinctions  between  meats  and 
drinks.  ^  Have  indeed  a  show  of 
wisdom.  Have  a  great  appearance 
of  piety,  and  of  regard  for  the  will 
of  God.  They  have  a  show  of '  wis- 
dom,' too,  or  of  a  deep  acquaintance 
with  divine  things.  Tiiey  who  in- 
sist on  them  appear  to  be  learned  in 
what  constitutes  religion,  and  to 
have  a  deep  insight  into  its  myste- 
ries. Doubtless  they  who  urged  the 
obligation  of  these  things  laid  claim 
to  uncommon  acquaintance  with  the 
nature  of  religion,  and  urged  the 
observance  of  these  things  on  the 
ground  of  their  tendency  to  promote 
piety,  just  as  they  always  do  who 
insist  much  on  the  observance  of  re- 
ligious rites  and  ceremonies.  %  In 
will-worship.  Voluntary  worship; 
i.  e.,  worship  beyond  what  God  strict- 
ly requires — supererogatory  service. 
Probably  many  of  these  things  they 
lid  not  urge  as  being  strictly  re- 


quired, but  as  conducing  greatly  to 
piety.  The  nlea  doubtless  was,  that 
piety  might  be  promoted  by  service 
rendered  beyond  what  was  absolute- 
ly enjoined,  and  that  thus  there 
would  be  evinced  a  spirit  of  uncom- 
mon piety — a  readiness  not  only  to 
obey  all  that  God  required,  but  even 
to  go  beyond  this,  and  to  render  him 
voluntary  service.  There  is  much 
plausibility  in  this;,  and  this  has 
been  the  foundation  of  the  appoint- 
ment of  the  fasts  and  festivals  of  the 
church ;  of  penances  and  self-inflict- 
ed tortures ;  of  painful  vigils  and  pil- 
grimages; of  works  of  supereroga- 
tion, and  of  the  merits  of  the  '  saints.' 
A  large  part  of  the  corruptions  of 
religion  have  arisen  from  this  plausi- 
ble, but  deceitful  argument.  God 
knew  best  what  things  it  was  most 
conducive  to  piety  for  his  people  to 
observe ;  and  we  are  most  safe  when 
we  adhere  most  closely  to  what  he 
has  appointed,  and  observe  no  more 
days  and  ordinances  than  he  has  di- 
rected. There  is  much  apparent 
piety  about  these  things ;  but  there 
is  much  wickedness  of  heart  at  the 
bottom,  and  there  is  nothing  that 
more  tends  to  corrupt  pure  religion. 
^  And  humility.  Notes  on  ver.  18. 
There  is  a  great  show  of  reverence 
for  divine  things  in  the  manner  in 
which  they  pursue  their  investiga- 
tions, and  in  their  humble  and  meek 
compliance  with  painful  rites  and 
ceremonies ;  in  iastings,  abstinence, 
and  penances.  Under  all  this  there 
lurks  often  the  worst  kind  of  pride ; 
for 

"  Pride  may  be   pampered  while  the  flesh 
grows  lean." 

^And  neglecting  the  body.  Putting 
on  sackcloth  and  ashes ;  subjecting  it 
to  painful  fastings  and  penances; 
appearing  in  a  form  of  squalid  po- 
verty, as  if  the  body  were  not  worth 
regarding,  and  as  if  the  attention 
were  so  much  engrossed  bv  the  no 


312 


COI^OSSIANS. 


[A.  D.  64 


und  humility,  and  *  neglecting  of 

»  or,  punishing ;  or,  not  sparing. 

:)ler  care  of  the  soul,  as  to  be  entire- 
iy  regardless  of  the  body.     Yet,  we 
may  observe,   (1.)   God  made  the 
body  as  well  as  the  soul,  and  has 
dhown  his  care  of  it  by  its  "  being 
fearfully    and   wonderfully    made," 
and  by  all  the  provision  which  he 
has  made  for  its  wants.     (2.)  Reli- 
gion pertains  to  the  body  as  well  as 
the  soul,  and  should  teach  a  man 
properly  to  regard  it.     Man  is  bound 
so  to  take  care  of  the  body,  as  to 
have  the  most  health  and  the  longest 
afe  possible  in  the  service  of  his  Cre- 
ator, and  so  as  to  be  able  to  employ 
it  in  the  best  manner.     There  is  no 
religion  in  ragged  or  squalid  cloth- 
ing, in  a  dirty  face,  in  offensive  per- 
sonal habits,  in  filth  and  defilement, 
and  in  setting  at  defiance  the  de- 
cencies of  life.     (3.)  Much  affected 
sanctity  may  exist  where  there  is  a 
most  proud  and  corrupt  heart.     A 
long  face,  a  demure  countenance,  a 
studied  disregard  of  the  decencies 
of  dress  and  the  courtesies  of  life, 
as  if  they  were  unworthy  of  notice, 
may  be  the  exponent  of  the  most 
hateful  pride,  and  of  the  basest  pur- 
poses of  the  soul.     A  man  should  be 
on  his  guard   always  against  one 
who,  under  pretence  of  extraordinary 
sanctity,  professes  to  despise  the  or- 
dinary dress  and  usages  of  society. 
^   v'Vof   in   any  honour.      That    is, 
tht,re   is  no  real  honour  in  these 
things ;  there  is  nothing  to  ennoble 
and  elevate  the  soul ;  nothing  that  is 
to  be  commended.     IF  To  the  satis- 
fying of  the  flesh.     The  only  effect 
is,  to  satisfy  or  please  the  flesh ;  that 
is,  the  carnal  and  corrupt  nature,  for 
so  the  word  flesh  is  often  used  in  the 
Scriptures.     The  eftect  of  these  ob- 
servances, on  which  so  much  stress 
is  laid   as  if  they  would  promote 
piety,  is  merely  to  gratify  pride,  self- 
righteousness,  the  love  of  distinction, 
and  the  other  carnal  propensities  of 


the  body;  not  in  any  honour  to 
the  satisfying  of  the  flesh. 


our  nature.  There  seems  to  be  6 
great  deal  of  humility  and  piety  in 
them ;  there  is  really  little  else  than 
pride,  selfishness,  and  ambition. 

REMARKS. 

1.  We  should  feel  a  deep  interest 
for  the  welfare  of  other  Christians, 
even  those  whom  we  have  never 
seen.  Vs.  1,  2.  All  belong  to  the 
same  family,  have  the  same  enemies 
to  contend  with,  are  engaged  in  the 
same  warfare,  are  travelling  to  the 
same  heaven.  By  our  prayers  and 
sympathy,  we  may  often  do  much 
good  to  those  whom  we  shall  never 
see  till  we  meet  them  in  heaven. 

2.  We  should  be  on  our  guard 
against  the  seductive  arts  of  false 
teachers.  -They  are  often  plausible ; 
they  can  urge  arguments  which  we 
may  not  be  able  to  answer;  they 
may  have  much  more  learning  than 
we  have ;  and  they  may  put  on  the 
appearance  of  great  humility  and  of 
real  piety.  Vs.  3,  4. 

3.  It  is,  in  general,  a  safe  rule  for 
a  Christian  to  abide  by  the  views 
which  he  had  on  the  great  subjects  of 
religion  when  he  became  converted. 
Ver.  6.  Then  the  heart  was  tender 
and  soft  —  like  wax  —  and  received 
the  impression  which  the  Spirit  made 
on  it.  There  are  some  things  in 
which  the  heart  judges  better  than 
the  head ;  and  in  which  we  are  quite 
as  likely  to  go  right  if  we  follow  the 
former  as  we  are  the  latter.  In  re- 
lation to  the  performance  of  many 
of  the  duties  of  life — the  duties  of 
kindness  and  charity — the  heart  is 
often  a  more  safe  guide  than  the 
head ;  and  so  in  many  things  pertain- 
ing more  immediately  to  religion,  a 
man  is  more  likely  to  judge  right  if 
he  follows  the  promptings  of  his  feel- 
ings in  the  happiest  moments  of  piety, 
than  he  is  to  wait  for  the  more  cool 
and  cautious  course  of  argument 


A.  D.  64.] 


CHAPTER  II. 


313 


The  same  thing  may  be  true  even 
of  many  of  the  doctrines  of  religion. 
When  a  poor  sinner  trembles  on  the 
verge  of  hell,  he  feels  that  none  but 
an  Almighty  Saviour  can  deliver 
him,  and  he  goes  and  commits  him- 
self to  Jesus  as  God — and  he  is  not 
in  much  danger  of  erring  in  that. 
He  will  be  more  likely  to  be  drawn 
aside  from  the  truth  by  the  artful 
reasonings  of  the  advocates  of  error, 
than  he  will  by  his  feelings  at  that 
moment. 

4.  Our  views  of  the  *  mystery  of 
God'— of  the  divine  nature,  and  espe- 
cially of  the  rank  and  character  of 
Christ,  will  determine  all  our  views 
of  theology.  Ver.  2.  This  has  been 
so  in  all  ages ;  and  however  it  may 
be  accounted  for,  the  fact  is  undoubt- 
ed, that  if  at  any  time  we  can  ascer- 
tain what  are  the  prevalent  views 
of  Christ,  we  can  easily  see  what 
»3  the  prevailing  character  of  the 
theology  of  that  age.  The  influence 
of  this  will  be  felt  on  the  views 
which  are  held  of  the  native  charac- 
ter of  man;  of  regeneration,  the 
divine  purposes,  the  nature  of  ho- 
liness, and  the  retributions  beyond 
the  grave.  Hence,  the  reason  why 
the  apostle  Paul  insisted  so  much 
on  this,  and  urged  so  earnestly  the 
importance  of  adhering  to  just  views 
of  the  Saviour. 

5.  Christ  has  laid  us  under  the 
highest  obligations  to  love  and  serve 
him.  Vs.  11 — 15.  He  has  enabled 
us  to  put  off  our  sins ;  he  lias  raised 
us  from  spiritual  death  to  spiritual 
life;  he  has  removed  the  old  ordi- 
nances that  were  against  us,  and  has 
made  religion  easy  and  pleasant ;  he 
has  subdued  our  enemies,  and  tri- 
umphed over  them.  He  achieved  a 
glorious  victory  over  *  principalities 
and  powers,'  and  has  led  our  great 
enemy  captive.  He  met  the  enemy 
of  man  when  on  earth,  and  overcame 
his  power  of  temptation;  expelled 
him  $:om  tlie* bodies  of  men;  laid 
ihe  foundation  for  a  permanent  vic- 

27 


tory  over  him  on  the  cross,  and  tri- 
umphed over  him  when  he  rose  and 
ascended  to  heaven.  Satan  is  now 
an  humbled  foe.  His  power  is  broken 
and  limited,  and  the  Lord  Jesus  will 
yet  completely  triumph  over  him. 
He  will  return  from  heaven;  raise 
all  the  dead ;  and  reascend,  in  the 
face  of  the  universe,  to  his  native 
skies,  with  all  his  ransomed  hosts — 
the  'spoils'  of  victory.  We  should 
not  then  fear  what  Satan  can  do  to 
us ;  nor  should  we  fear  that  the  great 
enemy  of  the  church  will  ever  be 
triumphant. 

Stand  up,  my  soul,  shake  off  thy  fears, 
And  gird  the  gospel  armour  on  ; 

March  to  the  gates  of  endless  joy, 
Where  thy  great  Captain  Saviour's  gon« 

Hell  and  thy  sins  resist  thy  course ; 

But  hell  and  sin  are  vanquish'd  foes; 
Thy  Jesus  nail'd  them  to  the  cross, 

And  sung  the  triumph  when  he  rose. 

Then  let  my  soul  march  boldly  on, 
Press  forward  to  the  heavenly  gate; 

There  peace  and  joy  eternal  reign. 
And  glittering  robes  for  conquerors  wall 

Then  shall  I  wear  a  starry  crown, 
And  triumph  in  Almighty  grace ; 

While  all  the  armies  of  the  skies 
Join  in  my  glorious  Leader's  praise. 

6.  No  individual  has  a  right  to 
appoint  ceremonies  and  ordinances 
in  the  church  to  be  binding  on  the 
consciences  of  others;  nor  is  this 
authority  intrusted  to  any  body  of 
men.  Ver.  16.  What  God  has  en- 
joined is  to  be  obeyed.  What  man 
enjoins  beyond  that,  is  of  no  binding 
force  on  tlie  conscience;  and  it  is 
the  solemn  and  sacred  duty  of  all 
Christians  to  resist  all  such  attempts 
to  make  ceremonial  observances 
binding  on  the  conscience.  Christ 
has  appointed  a  few  ordinances  of 
religion  —  and  they  are  enough. 
They  are  simple,  easily  observed, 
and  all  adapted  to  promote  piety. 
He  appointed  baptism  and  the  Lord's 
Supper ;  but  he  appointed  no  stated 
festivals  or  fasts ;  no  days  in  comme- 
moration of  the  saints,  or  of  his  ovra 
birth  or  death ;  he  enjomed  no  ritea 


814 


COLOSSIANS. 


[A.  D.  64. 


'  of  religion  but  those  which  are  most 
simple,  and  which  are  easily  ob- 
served. He  well  knew  how  those 
observances  would  be  abused  to  the 
purposes  of  superstition,  and  obscure 
the  great  doctrine  of  justification 
by  faith.  He  knew  how  ready  men 
would  be  to  rely  on  them  rather  than 
on  the  merits  of  the  great  Sacrifice, 
and  hence  he  appointed  no  ordinance 
where  that  danger  could  exist. 

7.  Pride  is  often  united  with  ap- 
parent humility.  Ver.  18.  It  is  easy 
to  assume  the  appearance  of  humil- 
ity in  the  outer  deportment,  but  no 
such  assumed  appearance  reaches 
the  heart.  That  remains  the  same, 
whatever  external  appearance  is  as- 
sumed, until  it  is  renewed  by  the 
grace  of  God. 

8.  A  meek,  modest,  and  candid 
demeanour  is  consistent  with  great 
boldness  and  daring  in  speculation. 
Ver.  18.  The  most  daring  specula- 
tors in  religion ;  they  who  make  the 
most  reckless  attacks  on  the  truth, 
are  often,  to  appearance,  eminently 
candid,  and  even  put  on  the  aspect 
of  angelic  devotion.  Yet  they  are 
bold  'where  angels  fear  to  tread;' 
and  they  declaim  with  confidence  on 
subjects  which  must  be  for  ever  be- 
yond the  grasp  of  the  human  mind. 

9.  We  should  not  infer,  because  a 
man  is  modest  and  humble,  and  be- 
cause he  appears  to  be  endued  with 
uncommon  meekness  and  piety,  that, 
therefore,  he  is  a  good  man  or  a  safe 
guide.  Ver.  18.  The  teachers  in 
Colosse,  against  whom  Paul  warned 
the  Christians  there,  appear  to  have 
been  men  just  of  this  stamp ;  and 
this  is  commonly  assumed  by  those 
who  would  lead  their  fellow-men 
into  error.  'Satan  is  often  trans- 
formed into  an  angel  of  light.' 

10.  We  should  not  attempt  to  pene- 
trate into  those  things  which  lie  be- 
yond the  grasp  of  the  human  mind. 
Ver.  18.  We  should  not  'intrude 
into  those  things  which  are  unseen.' 
There  is  an  outer  limit  to  our  inves- 


tigations on  all  subjects,  and  we  soon 
reach  it.  In  life  we  are  to  act  chiefly 
on  facts;  not  on  the  reason  why 
those  facts  exist.  When  we  have 
ascertained  or  established  a  fact,  our 
feet  stand  on  a  solid  rock ;  and  there 
we  shall  stand  securely.  We  act 
safely  and  wisely  if  we  act  in  view 
of  that  fact ;  we  do  not  act  safely  or 
wisely  if  we  disregard  that,  and  act 
on  theory  or  imagination. 

11.  Many  real  Christians  are  in 
danger  of  being  '  beguiled  of  the  re- 
ward' which  they  might  obtain.  Ver. 
18.  They  are  allured  by  the  world ; 
they  are  drawn  into  error  by  the  arts 
of  philosophy ;  they  obscure  the  lus- 
tre of  their  piety  by  conformity  to 
the  world,  and  thus  they  lose  the 
high  recompense  which  they  might 
have  obtained  in  heaven.  For  the 
rewards  of  heaven  will  be  strictly  in 
proportion  to  the  measure  of  our  re- 
ligion here — the  zeal,  and  fiiith,  and 
love  which  we  evince  in  the  cause 
of  our  Master. 

12.  Many  persons  are  in  dangei 
of  losing  the  '  reward'  altogether— 
for  the  '  reward'  of  a  life  of  piety  it 
set  before  all.  Ver.  18.  Heaven  h 
offered  freely  to  all,  and  there  is  no 
one  who  might  not  obtain  it.  But, 
alas !  how  many  there  are  who  are 
drawn  aside  by  the  allurements  of 
error  and  of  sin ;  who  are  led  to  de- 
fer to  a  future  time  the  great  subject 
of  preparation  for  death ;  who  spend 
their  lives  in  disregard  of  the  com- 
mands of  God  and  the  invitations  of 
mercy,  until  it  is  too  late  to  seek  sal- 
vation, and  they  sink  down  to  final 
ruin.  Every  impenitent  sinner  is  in 
imminent  danger  of  losing  his  soul. 
The  great  deceiver  is  endeavouring 
to  blind  him  and  decoy  him  down  to 
death,  and  a  thousand  snares  on 
every  side  are  spread  for  his  feet,  into 
which  he  is  in  constant  danger  of 
falling.  In  a  world  of  allurements, 
where  the  work  of  death  from  the 
beginning  has  been  carried  on  chiefly 
by  deception,  with  what  solicitude 


A.  D.  64.] 


CHAPTER  in. 


315 


I 


CHAPTER  III. 

F  ye  then  be  risen*' with  Christ, 
seek  those  things  which  are 


a  c.  2.  ]2. 


should  man  guard  himself  lest  he 
be  *  beguiled  of  heaven'  and  sink  to 
a  world  where  heaven  will  be  offer- 
ed no  more ! 

CHAPTER  m. 

ANALYSIS  OF  THE  CHAPTER. 

In  the  previous  chapter,  the  apos- 
tle had  showed  what  a  true  Christian 
ought  not  to  follow  after.  He  had 
warned  the  Colossians  against  the 
dangers  of  false  philosophy,  and  the 
doctrines  of  erroneous  teachers.  In 
this  chapter,  he  teaches  them  what 
they  ought  to  pursue  and  to  seek. 
He  therefore  enjoins  various  duties 
in  the  different  relations  of  life, 
which  they  ought  to  perform  in  such 
a  way  as  to  show  that  true  religion 
had  a  controlling  influence  over  their 
hearts.  He  specifies  the  following : 
(1.)  The  duty  of  setting  the  affections 
on  things  above.  Vs.  1 — 4.  They 
were  risen  with  Christ  (ch.  ii.  12), 
they  were  dead  to  sin  (ver.  3) ;  they 
were  soon  to  be  like  Christ  (ver.  4), 
and  they  should,  therefore,  fix  their 
affections  on  heavenly  things.  (2.) 
The  duty  of  mortifying  their  corrupt 
passions  and  carnal  propensities.  Vs. 
5—8.  (3.)  The  duty  of  speaking 
the  truth,  since  they  had  put  off  the 
old  man  with  his  deeds.  Vs.  9 — 11. 
(4.)  The  duty  of  kindness,  gentle- 
ness, charity,  and  the  spirit  of  peace. 
Vs.  12—15.  (5.)  The  duty  of  edi- 
fying one  another  by  psalms  and 
songs  of  praise.  Vs.  16,  17.  (6.) 
The  duty  of  wives,  ver.  18;  (7.)  of 
husbands,  ver.  19 ;  (8.)  of  children, 
ver.  20;  (9.)  of  fathers,  ver.  21; 
(10.)  of  servants,  vs.  22— 25.  There 
is  a  very  striking  similarity  between 
this  chapter  and  the  fifth  and  sixth 


above,  where  Christ  *  sitleth  on 
the  right  hand  of  God. 

2  Set  your  *  affection  on  things 
above,  not "  on  things  on  the  earth. 

6  Ro.  8.  34.        1  or,  mind.        c  1  Jno.  2.  15. 


chapters  of  the  Epistle  to  the  Ephe- 
sians,  and  a  full  exposition  of  the 
principal  subjects  adverted  to  here 
may  be  found  in  the  Notes  there. 

1.  If  ye  then  be  risen  with  Christ. 
The  apostle  in  this  place  evidently 
founds  the  argument  on  what  he  had 
said  in  ch.  ii.  12.  See  Notes  on  that 
passage.  The  argument  is,  that 
there  was  such  an  union  between 
Christ  and  his  people,  tliat  in  virtue 
of  his  death  they  become  dead  to 
sin ;  that  in  virtue  of  his  resurrec- 
tion they  rise  to  spiritual  life,  and 
that,  therefore,  as  Christ  now  lives  in 
heaven,  they  should  live  for  heaven, 
and  fix  their  affections  there.  ^  Seek 
those  things  which  are  above.  That 
is,  seek  them  as  the  objects  of  pur- 
suit and  affection;  strive  to  secure 
them.  IF  Where  Christ  sitteth  on 
the  right  hand  of  God.  Notes, 
Mark  xvi.  19.  The  argument  here 
is,  that  since  Christ  is  there,  and 
since  he  is  the  object  of  our  supreme 
attachment,  we  should  fix  our  affec- 
tions on  heavenly  things,  and  seek 
to  be  prepared  to  dwell  with  him. 

2.  Set  your  affection.  Marg.,  '  or 
mind.''  Gr.,  *  think  of  —  ^povftrt. 
The  thoughts  should  be  occupied 
about  the  things  where  Christ  now 
dwells,  where  our  final  home  is  tc 
be,  where  our  great  interests  are. 
Since  we  are  raised  from  the  death 
of  sin,  and  are  made  to  live  anew, 
the  great  object  of  our  contempla- 
tion should  be  the  heavenly  world. 
^  Not  on  things  on  the  earth. 
Wealth,  honour,  pleasure.  Our  af- 
fections should  not  be  fixed  on  houses 
and  lands ;  on  scenes  of  fashion  and 
gaiety ;  on  low  and  debasing  enjoy 
ments. 


316 


GOLOSSIANS. 


[A.  D.  (34. 


3  For  "ye  are  dead,  and  your 
Jife  is  hid  with  Christ  in  God. 

4  When  *  Christ,  who  is  '  our 
life,  shall  appear,  then  shall  ye 
also  appear  with  him  in  glory. 

aRo.6.2.    ftlJno.3.2.    cJno.11.25.  14.6. 


3.  For  ye  are  dead.  Dead  to  the 
world ;  dead  to  sin ;  dead  to  earthly 
pleasures.  On  the  meaning  of  the 
word  deady  see  Notes  on  Rom.  vi.  2. 
Eph.  ii.  1.  The  idea  of  the  apostle 
is,  that  as  Christ  became  literally 
dead  in  the  tomb,  so  we,  in  virtue 
of  our  connection  with  him,  have 
become  dead  to  sin,  to  worldly  influ- 
ences, pleasures,  and  ambition.  Or, 
in  other  words,  we  are  to  be  to  them 
as  if  we  were  dead,  and  they  had 
no  more  influence  over  us  than  the 
things  of  earth  had  over  him  in  the 
grave.  Notes,  Rom.  vi.  2.  Tf  And 
your  life.  There  is  stilUi/e.  Though 
dead  to  one  class  of  objects,  you  are 
alive  to  others.  See  the  sentiment 
here  expressed,  explained  at  large 
in  the  Notes  on  Gal.  ii.  20.  •[[  Is 
hid  with  Christ  in  God.  The  lan- 
guage here  is  taken  probably  from 
treasure  which  is  '  hid'  or  concealed 
in  a  place  of  security ;  and  the  idea 
is,  that  eternal  life  is  an  invaluable 
jewel  or  treasure^  which  is  laid  up 
with  Christ  in  heaven  where  God  is. 
There  it  is  safely  deposited.  It  has 
this  security,  that  it  is  with  the  Re- 
deemer, and  that  he  is  in  the  pre- 
sence of  God ;  and  thus  nothing  can 
reach  it  or  take  it  away.  It  is  not 
left  with  us,  or  intrusted  to  our  keep- 
ing —  for  then  it  might  be  lost,  as 
we  might  lose  an  invaluable  jewel ; 
or  it  might  be  wrested  from  us ;  or 
we  might  be  defrauded  of  it ;  but  it 
is  now  laid  up  far  out  of  our  sight, 
and  far  from  the  reach  of  all  our 
enemies,  and  with  one  who  can '  keep 
that  which  we  have  committed  to 
him  against  that  day.'  2  Tim.  i.  12. 
Our  eternal  life,  therefore,  is  as  se- 


5  Mortify ''  therefore  your  mem- 
bers which  are  upon  the  earth; 
fornication,  uncleanness,  inordi- 
nate affection,  evil  concupiscence, 
and  covetousness,  which  is  idola 
try: 

<?Ro.8.ia    Ga.  5,24.    Ep.  5.  3-6. 


cure  as  it  could  possibly  be  made. 
The  true  conditicm  of  the  Christian 
is,  that  he  is  *  dead'  to  this  world, 
but  that  he  has  immortal  life  in  pros- 
pect, and  that  is  secure,  being  in  the 
holy  keeping  of  his  Redeemer,  now 
in  the  presence  of  Grod.  From  this 
it  follows  that  he  should  regard  him- 
self as  living  for  heaven. 

4.  When  Christ,  who  is  our  life. 
Notes,  John  L  4 ;  xi.  25.  IT  Shall 
appear.  In  the  day  when  he  shall 
come  to  judge  the  world.  %  Then 
shall  ye  also  appear  with  him  in 
glory.  1  Thess.  iv.  16,  17.  Chris- 
tians shall  then  be  raised  from  the 
dead,  and  ascend  with  the  Redeemer 
to  heaven. 

5.  Mortify  therefore  your  mem- 
bers. Since  you  are  dead  to  sin  and 
the  world,  and  are  to  appear  with 
Christ  in  the  glories  of  his  kingdom, 
subdue  every  carnal  and  evil  propen- 
sity of  your  nature.  The  word  mor- 
tify means  to  put  to  death  (Notes, 
Rom.  viii.  13.  Gal.  v.  24),  and  the 
meaning  here  is,  that  they  were  en- 
tirely to  subdue  their  evil  propensi- 
ties, so  that  they  would  have  no  re- 
mains of  life ;  that  is,  they  were  not 
at  all  to  .indulge  them.  The  word 
*  members^  here,  refers  to  the  differ- 
ent members  of  the  body — as  the  seat 
of  evil  desires  and  passions.  Comp. 
Notes,  Rom.  vi.  13.  They  were 
wholly  to  extirpate  those  evil  pas- 
sions which  he  specifies  as  having 
their  seat  in  the  various  members 
of  the  earthly  body.  ^  Fornication. 
Notes,  Rom.  i.  29.  %  Uncleanness. 
Notes,  Rom.  i.  24.  IT  Inordinate 
affection,  rta^j.  Rendered  in  Rom. 
i.  26,  •  vile  affections.'  See  Notes  on 


A.D.  64] 


CHAPTER  UL 


317 


6  For  which  things'  sake  the 
wrath  of  God  cometh  on  the  chil- 
dren of  disobedience. 

7  In "  the  which  ye  also  walked 
sometime,  when  ye  lived  in 
them. 

8  But  now  ye  also  put  off  all 
these ;  anger,  wrath,  malice,  blas- 

aTi.3.3. 


that  verse.  In  1  Thess.  iv.  5,  the 
word  is  rendered  lust — which  is  its 
meaning  here.  IF  Evil  concupis- 
cence. Evil  desires ;  licentious  pas- 
sions. Rom.  I  24.  Greek.  IT  And 
covetousness,  which  is  idolatry.  It 
is  remarkable  that  the  apostle  al- 
ways ranks  covetousness  with  these 
4)ase  and  detestable  passions.  The 
meaning  here  is,  (1.)  that  it  is  a  low 
and  debasing  passion,  like  those 
which  he  had  specified;  and  (2.) 
that  it  secures  the  affections  which 
properly  belong  to  God,  and  is,  there- 
fore, idolatry.  Of  all  base  passions, 
this  is  the  one  that  most  dethrones 
God  from  the  soul.  See  this  whole 
passage  more  fully  explained  in  the 
Notes  on  Eph.  v.  3 — 5. 

6.  For  which  things^  sake,  &,c. 
See  Notes,  Eph.  v.  6,  where  the 
same  expression  occurs. 

7.  In  the  which.  In  all  which 
evil  passions.  IF  Ye  also  walked 
sometime.  You  formerly  lived.  These 
were  the  common  vices  of  the  hea- 
then. Notes,  Eph.  V.  8.  1  Cor.  vi. 
10,  11.  Comp.  Notes,  Rom.  i.  24 
—32. 

8.  But  now  ye  also  put  off  all 
these.  All  these  which  follow,  as 
Deing  also  inconsistent  with  the 
Christian  calling.  IT  Anger,  wrath. 
Notes,  Eph.  iv.  26.  %  Malice.  Notes, 
Eph.  iv.  31.  IT  Blasphemy.  Notes, 
Matt.  ix.  3.  The  word  here  seems 
to  mean  all  injurious  and  calumni- 
ous speaking — whether  against  God 
or  man.  if  Filthy  communication 
out  of  your  mouth.   Lewd,  indecent, 

27* 


phemy,  filthy  communication  out 
of  your  mouth. 

9  Lie  not  one  to  another,  see* 
ing  that  ye  have  put  off  the  old 
man  with  his  deeds ; 

10  And  have  put  on  the  new 
man,  which  is  renewed  *  in  know 
ledge  after  the  image  of  him  thai 
created  him : 

*  Eph.  4. 23, 24. 


and  immodest  discourse.  Notes, 
Eph.  iv.  29.  The  conversation  of 
the  heathen  everywhere  abounds 
with  this.  A  pure  method  of  con- 
versation among  men  is  the  fruit  of 
Christianity. 

9.  Lie  not  one  to  another.  Notes, 
Eph.  iv.  25.  IF  Seeing  that  ye  have 
put  off  the  old  man  with  his  deeds. 
Your  former  corrupt  and  evil  nature. 
Notes,  Eph.  iv.  22.  The  reason  for 
putting  away  lying,  stated  in  Eph. 
iv.  25,  is,  that  we  '  are  members  one 
of  another' — or  are  brethren.  The 
reason  assigned  here  is,  that  we  have 
put  off  the  old  man  with  his  deeds. 
The  sense  is,  that  lying  is  one  of 
the  fruits  of  sin.  It  is  that  which 
the  corrupt  nature  of  man  naturally 
produces ;  and  when  that  is  put  off, 
then  all  that  that  nature  produces 
should  be  also  put  off  with  it.  The 
vice  of  lying  is  a  universal  fruit  of 
sin,  and  seems  to  exist  everywhere 
where  the  gospel  does  not  prevail. 
Comp.  Notes  on  Titus  i.  12.  There 
is,  perhaps,  no  single  form  of  sin 
that  reigns  so  universally  in  the  hea- 
tlien  world. 

10.  Which  is  renewed  in  know- 
ledge. In  Eph.  iv.  24,  it  is  said  that 
the  new  man  is  *  created  after  God 
in  righteousness  and  true  holiness.' 
In  this  place  it  is  added  that  to  the 
renewed  soul  knowledge  is  imparted, 
and  it  is  made  in  that  respect  as  man 
was  when  he  was  first  created.  This 
passage,  in  connection  with  Eph.  iv. 
24,  proves  that  betbre  man  fell  he 
was  endowed  with  *  righteousness^ 


618 


COLOSSIANS. 


[A.  D.  64. 


11  Where  "  there  is  neither 
Greek  nor  Jew,  circumcision  nor 
uncircumcision,  Barbarian,  Scy- 
thian, bond  nor  free :  but  Christ 


is  all,  and  in  all. 


a  Ro.  10.  12. 


12  Put  on  therefore,  as  the  elect 
of  God,  holy  and  beloved,  bowels 
of  mercies,  kindness,  humbleness 
of  mind,  meekness,   long-suffer- 


ms: 


true  holiness,  and  knowledge.^  The 
knowledge  here  referred  to,  is  not 
the  knowledge  of  everything,  but 
the  knowledge  of  God.  Man  was 
acquainted  with  his  Creator.  He 
resembled  him  in  his  capacity  for 
knowledge.  He  was  an  intelligent 
being,  and  he  had  an  acquaintance 
with  the  divine  existence  and  per- 
fections. Comp.  Notes  on  Rom.  v. 
12.  But  especially  had  he  that 
knowledge  which  is  the  fear  of  the 
Lord ;  that  knowledge  of  God  which 
is  the  result  of  love.  Piety,  in  the 
Scriptures,  is  often  represented  as 
the  '  knowledge'  of  God.  See  Notes 
on  John  xvii.  3.  Comp.  Notes  ou 
Eph.  iii.  19.  1  After  the  image  of 
him  that  created  him.  So  as  to  re- 
semble God.  In  knowledge  he  was 
made  in  the  likeness  of  his  Maker. 

11.  Where  there  is  neither  Greek 
nor  Jew.  See  this  fully  explained 
m  the  Notes  on  Gal.  iii.  28.  The 
meaning  here  is,  that  all  are  on  a 
level ;  that  there  is  no  distinction  of 
nation  in  the  church ;  that  all  are  to 
be  regarded  and  treated  as  brethren, 
and  that  therefore  no  one  should  be 
false  to  another,  or  lie  to  another. 
H  Circumcision  nor  uncircumcision. 
No  one  is  admitted  into  that  blessed 
society  because  he  is  circumcised ; 
no  one  is  excluded  because  he  is  un- 
circumcised.  That  distinction  is  un- 
known, and  all  are  on  a  level.  IT  Bar- 
barians. No  one  is  excluded  because 
he  is  a  barbarian,  or  because  he  lives 
among  those  who  are  uncivilized, 
and  is  unpolished  in  his  manners. 
See  the  word  barbarian  explained 
in  the  Notes  on  Rom.  i.  14  IT  Scy- 
thian. This  word  does  not  occur 
elsewhere  in  the  New  Testament. 
The  name  Scythian  is  applied  in  an- 


cient- geography  to  the  people  who 
lived  on  the  north  and  north-east  of 
the  Black  and  Caspian  Seas,  a  re- 
gion stretching  indefinitely  into  the 
unknown  countries  of  Asia.    They 
occupied    the    lands    now   peopled 
by  the  Monguls  and  Tartars.     The 
name  was  almost  synonymous  with 
barbarian,  for  they  were  regarded 
as  a  wild  and  savage  race.     The 
meaning  here  is,  that  even  such  a 
ferocious  and  uncivilized  people  were 
not  excluded  from  the  gospel,  but 
they  were  as  welcome  as  any  other, 
and  were  entitled  to  the  same  privi- 
leges as  others.  No  one  was  exclud- 
ed because  he  belonged  to  the  most 
rude  and  uncivilized  portion  of  man- 
kind.  IF  Bond  nor  free.   See  Notes, 
Gal.  iii.  28.     IT  But  Christ  is  all, 
and  in  all.    The  great  thing  that 
constitutes  the    peculiarity  of  the 
church  is,  that  Christ  is  its  Saviour, 
and  that  all  are  his  friends  and  fol- 
lowers.    Its  members  lay  aside  all 
other  distinctions,  and  are  known 
only  as  his  friends.     They  are  not 
known  as  Jews  and  Gentiles ;  as  of 
this  nation   or  that;    as  slaves  or 
freemen,   but   they  are   known  as 
Christians;    distinguished  from  all 
the  rest  of  mankind  as  the  united 
friends   of  the  Redeemer.    Comp. 
Notes  on  Gal.  iii.  28. 

12.  Put  on,  therefore,  as  the  elect 
of  God.  The  fact  that  you  thus  be- 
long to  one  and  the  same  church ; 
that  you  have  been  redeemed  by  the 
same  blood,  and  chosen  by  the  same 
grace,  and  that  you  are  all  brethren, 
should  lead  you  to  manifest  a  spirit 
of  kindness,  gentleness,  and  love. 
IF  Bowels  of  mercies.  Notes,  Phil, 
ii.  1.  %  Kindness,  &c.  See  Notes 
on  Eph.  iv.  32.    The  language  here 


A.  i).  641 


CHAPTER  m. 


810 


13  Forbearing  "  one  another, 
and  forgiving  *  one  another,  if  any 
man  have  a  quarrel  ^  against  any : 
even  as  Christ  forgave  you,  so 
also  do  ye. 

14  And  above  all  these  things 

o  Mar.  11.25.    Ep.  4.  2.  32. 

b  Mat.  6.  14, 15.  >  or,  complaint. 


is  a  little  different  from  what  it  is 
there,  but  the  sentiment  is  the  same. 

13.  Forbearing  one  another. 
Notes,  Eph.  iv.  2.  «f  And  forgiv- 
ing one  another.  Notes,  Matt.  vi. 
12.  14.  ^  If  any  man  have  a  quar- 
rel against  any.  Marg.,  'or  com- 
plaint.'' The  word  here  used  — 
uojtt^jj — occurs  nowhere  else  in  the 
New  Testament.  It  means,  fault 
found,  blame.,  censure;  and  here 
denotes  occasion  of  complaint.  The 
idea  is,  that  if  another  one  has  given 
us  just  occasion  of  complaint,  we 
are  to  forgive  him ;  that  is,  we  are 
(1.)  to  harbour  no  malice  against 
him ;  (2.)  we  are  to  be  ready  to  do 
him  good  as  if  he  had  not  given  us 
occasion  of  complaint ;  (3.)  we  are 
to  be  willing  to  declare  that  we  for- 
give him  when  he  asks  it ;  and  (4.) 
•we  are  always  afterwards  to  treat 
him  as  kindly  as  if  he  had  not  in- 
jured us — as  God  treats  us  when  he 
forgives  us.  See  Notes,  Matt  xviii. 
21.  ^  Even  as  Christ  forgave  you, 
so  also  do  ye.  Learn  here  that  Christ 
has  power  to  forgive  sin.  Comp. 
Notes,  Matt.  ix.  6.  Acts  v.  31.  Christ 
forgave  us  (1.)  freely  —  he  did  not 
hesitate  or  delay  when  we  asked 
him ;  (2.)  entirely — he  pardoned  all 
our  offences ;  (3.)  for  ever — he  did 
it  so  as  to  remember  our  sins  no  more, 
and  to  treat  us  ever  onward  as  if  we 
had  not  sinned.  So  we  should  for- 
give an  offending  brother. 

14.  And  above  all  these  things. 
Over,  or  upon  all  these  things.  Comp. 
Notes, Eph. vi.  16.  ^Charity.  Love. 
Notes,  1  Cor.  xiii.  1.  ^  Which  is 
the  bond  of  perfectness.    The  bond 


put  on  charity,*  which  is  •*  the  bond 
of- perfectness. 

15  And  let  the  peace  •  of  God 
rule  in  your  hearts,  to  the  which 
also  ye  are  called  in  one  body; 
and  be  ye  thankful. 

c  1  Pe.  4.  8.  dl  Co.  13.  2,  8,  13. 

e  Ph.  4.  7. 


of  all  perfection ;  the  thing  which 
will  unite  all  other  things,  and  make 
them  complete.  Comp.  the  parallel 
place  in  Eph.  iv.  3.  The  idea  seems 
to  be  that  love  will  bind  all  the  other 
graces  fast  together,  and  render  the 
whole  system  complete.  Without 
love,  though  there  might  be  other 
graces  and  virtues,  there  would  be 
a  want  of  harmony  and  compact- 
ness in  oUjT  christian  graces,  and 
this  was  necessary  to  unite  and  com- 
plete the  whole.  There  is  greal 
beauty  in  the  expression,  and  it  con- 
tains most  important  truth.  If  it 
were  possible  to  conceive  that  the 
other  graces  could  exist  among  a 
christian  people,  yet  there  would  be 
a  sad  incompleteness,  a  painful  want 
of  harmony  and  union,  if  love  were 
not  the  reigning  principle.  Nor 
faith,  nor  zeal,  nor  prophecy,  nor  the 
power  of  speaking  with  the  tongue 
of  angels,  would  answer  the  purpose. 
See  this  sentiment  expressed  in  1 
Cor.  xiii.,  and  the  effect  of  love  more 
fully  explained  in  the  Notes  on  thai 
chapter. 

15.  And  let  the  peace  of  God. 
The  peace  which  God  gives.  Notes, 
Phil.  iv.  7.  %  Rule  in  your  hearts. 
Preside  in  your  hearts;  sit  as  um- 
pire there  (Doddridge)  ;  govern  and 
control  you.  The  word  here  ren- 
dered rule — j3pa^£i;f  rw — is  commonly 
used  in  reference  to  the  Olympic  and 
other  games.  It  means,  to  be  a  di- 
rector, or  arbiter  of  the  public  games ; 
to  preside  over  them  and  preserve 
order,  and  to  distribute  the  prizes  to 
tlie  victors.  The  meaning  here  is, 
that  the  peace  which  God  gives  to 


20 


COLOSSIANS. 


[A.  D.  64 


16  Let  the  word  *»  of  Christ 
dwell  in  you  richly  in  all  wisdom ; 
teaching  and  admonishing  one  an- 
other in  psalms  *  and  hymns  and 
spiritual  songs,  singing  with  grace 
in  your  hearts  to  the  Lord. 

a  Ps.  119.  11.  6  Ep.  5.  19. 

the  soul  is  to  be  to  us  what  the  6ra- 
beutes,  or  governor  at  the  games 
was  to  those  who  contended  there. 
It  is  to  preside  over  and  govern  the 
mind ;  to  preserve  everything  in  its 
place;  and  to  save  it  from  tumult, 
disorder,  and  irregularity.  The 
thought  is  a  very  beautiful  one.  The 
soul  is  liable  to  the  agitations  of  pas- 
sion and  excitement — like  an  assem- 
bled multitude  of  men.  It  needs 
something  to  preside  over  it,  and 
keep  its  various  faculties  in  place 
and  order ;  and  nothing  is  so  well  fit- 
ted to  do  this  as  the  calm  peace 
which  religion  gives,  a  deep  sense 
of  the  presence  of  God,  the  desire 
and  the  evidence  of  his  friendship, 
the  hope  of  his  favour,  and  the  be- 
lief that  he  has  forgiven  all  our  sins. 
The  '  peace  of  God'  will  thus  calm 
down  every  agitated  element  of  the 
soul ;  subdue  the  tumult  of  passion, 
and  preserve  the  mind  in  healthful 
action  and  order — ^as  a  ruler  sways 
and  controls  the  passions  of  assem- 
bled multitudes  of  men.  ^  To  the 
which  ye  are  also  called.  To  which 
peace.  ^  In  one  body.  To  be  one 
body ;  or  to  be  united  as  one.  Notes, 
Eph.  iv.  4 — 6.  ^  And  be  ye  thavk- 
ful.  For  all  mercies,  and  especially 
for  your  privileges  and  hopes  as 
Christians.  A  spirit  of  thankfulness, 
also,  would  tend  much  to  promote 
harmony  and  peace.  An  ungrateful 
people  is  commonly  a  tumultuous, 
agitated,  restless,  and  dissatisfied 
people.  Nothing  better  tends  to  pro- 
mote peace  and  order  than  gratitude 
to  God  for  his  mercies. 

16.  Let  the  word  of  Christ.  The 
doctrine  of  Christ.  IF  Dwell  in  you 
nthly  in  all  wisdom     Abundantly, 

/ 


17  And  whatsoever  *  ye  do 
in  word  or  deed,  do  all  in  the 
name  of  the  Lord  Jesus,  giving 
thanks  to  Grod  and  the  Father  by 
him. 

c  1  Co.  10.  31. 


producing  the  spirit  of  true  wisdom. 
That  doctrine  is  adapted  to  make 
you  wise.  The  meaning  is,  that 
they  were  to  lay  up  the  doctrines  of 
the  gospel  in  their  hearts ;  to  medi- 
tate upon  them;  to  allow  them  to 
be  their  guide,  and  to  endeavour 
wisely  to  improve  them  to  the  best 
purpose.  ^  Teaching  and  admon- 
ishingf  &c.  See  this  explained  in 
the  Notes  on  Eph.  v.  19,  20.  The 
only  additional  thought  here  is,  that 
their  psalms  and  hymns  were  to  be 
regarded  as  a  method  of  '  teaching^ 
and  ^admonishing;''  that  is,  they 
were  to  be  imbued  with  truth,  and 
to  be  such  as  to  elevate  the  mind, 
and  withdraw  it  from  error  and 
sin.  Dr.  Johnson  once  said,  that  if 
he  were  allowed  to  make  the  ballads 
of  a  nation,  he  cared  not  who  made 
the  laws.  It  is  true  in  a  more  im- 
portant sense  that  he  who  is  permit- 
ted to  make  the  hymns  of  a  church, 
need  care  little  who  preaches,  or 
who  makes  the  creed.  He  will  more 
effectually  mould  the  sentiments  of 
a  church  than  they  who  preach  or 
make  creeds  and  confessions.  Hence, 
it  is  indispensable,  in  order  to  the  pre- 
servation of  the  truth,  that  the  sa- 
cred songs  of  a  church  should  be 
imbued  with  sound  evangelical  sen- 
timent. 

17.  And  whatsoever  ye  do  in  loord 
or  deed.  Whatever  ye  say  or  do— 
whether  relating  to  temporal  affairs 
or  to  religion.  The  command  here 
extends  to  all  that  we  do.  %  Do  alt 
in  the  name  of  the  Lord  Jesus.  Do 
it  all  because  he  requires  and  com- 
mands it,  and  with  a  desire  to  honour 
him.  His  authority  should  be  the 
warrant:  his  glory  the  airr.  of  all 


A.  D.  64.1 


CHAPTER  m. 


321 


18  Wives,  *  submit  yourselves 
unto  your  own  husbands,  as  it  is 
fit  in  the  Lord. 

19  Husbands,  love  your  wives, 
and  be  not  bitter  against  them. 

30  Children,  '  obey  your  pa- 
rents in  all  things :  for  this  is  well 
pleasing  unto  the  Lord. 

21  Fathers,  provoke  not  your 
children  to  anger,  lest  they  be 
discouraged. 

22  Servants,  «=  obey  in  all  things 
your  masters  according  to   the 

a  Ep.  5.  22,  &c.     Ti.  2.  4,  5.    1  Pe.  3. 1,  &c. 
b  Ep.  6.  1,  &c.  c  1  Pe.  2.  18. 


our  actions  and  words.  See  the  gene- 
ral sentiment  Iiere  expressed,  fully 
illustrated  in  the  Notes  on  1  Cor.  x. 
81.  %  Giving  thanks  to  God  and 
the  Father  by  him.  Through  him ; 
or  in  his  name.  All  our  actions  are 
to  be  accompanied  with  thanksgiv- 
ing. Notes,  Phil.  iv.  6.  We  are 
to  engage  in  every  duty,  not  only  in 
the  name  of  Christ,  but  with  thank- 
fulness for  strength  anS  reason ;  for 
the  privilege  of  acting  so  that  we 
may  honour  him ;  and  with  a  grate- 
fiil  remembrance  of  the  mercy  of 
God  that  gave  us  such  a  Saviour  to 
be  an  example  and  guide.  He  is 
most  likely  to  do  his  duty  well  who 
goes  to  it  with  a  heart  overflowing 
with  gratitude  to  God  for  his  mer- 
cies, and  he  who  is  likely  to  per- 
form his  duties  with  the  most  cheer- 
ful fidelity,  is  he  who  has  the  deep- 
est sense  of  the  divine  goodness  in 
providing  a  Saviour  for  liis  lost  and 
ruined  soul.  See  Notes  on  2  Cor.  v. 
14, 15. 

18.  Wives,  submit  yourselves,  &c. 
Notes  on  the  parallel  passage  in  Eph. 
V.  21—24. 

19.  Husbands,  love  your  wives, 
&c.     Notes  on  Eph.  v.  25— 29. 

20.  Children,  obey  your  parents, 
&c.    Notes  on  Eph.  vi.  1 — 4. 

21.  Fathers,  provoke  not,  &c. 
Notes  on  Eph.  vi.  4.  %  Lest  they 
be  discouraged.    Lest,  by  your  con- 


flesh:  not  with  eye-service,  as 
men-pleasers ;  Btit  in  singleness 
of  heart,  fearing  God  : 

23  And  whatsoever  ye  do,  do 
it  heartily,  as  to  the  Lord  and  not 
unto  men; 

24  Knowing,  that  of  the  Lord 
ye  shall  receive  the  reward  of  the 
inheritance  :  for  ye  serve  the  Lord 
Christ. 

25  But  he  that  doeth  wrong 
shall  receive  for  the  wrong  which 
he  hath  done:  and  there  is  no 
respect  of  persons. 


tinually  finding  fault  with  them,  they 
should  lose  all  courage,  and  despair 
of  ever  pleasing  you.  There  is  much 
sound  sense  and  practical  wisdom  in 
this  observation  of  the  apostle.  Chil- 
dren should  not  be  flattered,  but  they 
should  be  encouraged.  They  should 
not  be  so  praised  as  to  make  them 
vain  and  proud,  but  they  should  be 
commended  when  they  do  well.  The 
desire  of  praise  should  not  be  the 
principle  from  which  they  should  be 
taught  to  act,  but  they  should  feel 
that  the  approbation  of  parents  is  a 
desirable  thing,  and  when  they  act 
so  as  to  deserve  that  approbation,  no 
injury  is  done  them  by  their  under- 
standing it.  He  who  always  finds 
fault  with  a  child ;  who  is  never  sat- 
isfied with  what  he  does ;  who  scolds 
and  frets  and  complains,  let  him  do 
as  he  will,  breaks  his  spirit,  and  soon 
destroys  in  the  delicate  texture  of 
his  soul  all  desire  of  doing  well 
The  child  in  despair  soon  gives 
over  every  effort  to  please.  He  be- 
comes sullen,  morose,  stupid,  and  in- 
different to  all  the  motives  tliat  can 
be  presented  to  him,  and  becomes  to 
a  great  extent  indifferent  as  to  what 
he  does — since  all  that  he  does  meets 
with  the  same  reception  from  the 
parent 

22 — ^25.  Servants,  obey  in  aL 
things,  &c.  See  Notes  on  Eph.  vi 
5—8. 


COLOSSIANS. 


I  A.  D.  64 


CHAPTER  IV. 

MASTERS,  «  give  unto  your 
a  Ep.  6.  9,  &c. 


CHAPTER  IV. 
1.  Masters,  give  unto  your  ser- 
vants, &c.  See  Notes  on  Eph.  vi. 
9.  ^  That  which  is  just  and  equal. 
What  they  ought  to  have ;  what  is 
fairly  their  due.  The  apostle  here, 
probably,  refers  to  bondmen  or  slaves, 
and  the  propriety  of  this  rule  is  ap- 
parent. Such  persons  were  subject 
to  their  masters'  control ;  their  time 
and  services  were  at  their  disposal, 
and  they  could  not  enforce  their  just 
and  equal  claims  by  an  appeal  to  the 
laws.  They  were,  therefore,  de- 
pendent on  the  equity  and  kindness 
of  their  masters.  There  can  be  no 
doubt  that  not  a  few  who  were  con- 
verted to  the  christian  feith  were 
held  to  involuntary  servitude  (see  1 
Cor.  vii.) ;  and  it  is  as  clear  that  the 
apostles  did  not  design  to  make  a 
violent  disruption  of  these  bonds,  or 
to  lead  the  slaves  to  rise  and  murder 
their  masters.  See  Notes,  1  Tim. 
vi.  1 — 4.  But  it  is  equally  clear  that 
they  meant  to  represent  slavery  as  a 
hard  and  undesirable  condition ;  that 
they  intended  to  instruct  the  slaves 
to  embrace  the  earliest  opportunity  to 
be  free  which  was  presented  (1  Cor. 
vii.  21) ;  and  that  they  meant  to  sug- 
gest such  considerations,  and  to  lay 
down  such  principles  as  would  lead 
masters  to  emancipate  their  slaves, 
and  thus  ultimately  to  abolish  it. 
Among  these  principles  are  such  as 
these.  (1.)  That  all  men  were  of 
one  and  the  same  blood.  Acts  xvii. 
26.  (2.)  That  they  were  all  re- 
deemed by  the  same  Saviour,  and 
were  brethren.  1  Tim.  vi.  2.  Philem. 
16.  If  redeemed;  if  they  were 
'brethren;'  if  they  were  heirs  of 
glory,  they  were  not  ^  chattels,''  ox 
'  things ;'  and  how  could  a  Christian 
conscientiously  hold  or  regard  them 
as  property  7  (3.)  That  they  were 
to  '  render  them  that  which  vf^sjust 


servants  that  which  is  just  and 
equal ;  knowing  that  ye  also  have 
a  Master  in  heaven. 


and  equaV  What  would  follow  from 
this  if  fairly  applied  ]  What  would 
be  just  and  equal  to  a  man  in  those 
circumstances'?  Would  it  not  be 
(a)  to  compensate  him  fairly  for  his 
labour ;  to  furnish  hun  an  adequate 
remuneration  for  what  he  had  earn- 
ed 1  But  this  would  strike  a  blow 
at  the  root  of  slavery — for  one  of  the 
elementary  principles  of  it  is,  that 
there  must  be  'unrequited  labour;' 
that  is,  the  slave  must  earn  as  much 
more  than  he  receives  as  will  do  his 
part  in  maintaining  the  master  in 
idleness,  for  it  is  of  the  very  essence 
of  the  system  that  he  is  to  be  main- 
tained in  indolence  by  the  slaves 
which  he  owns — or  just  so  far  as  he 
owns  a  slave.  If  he  were  disposed 
to  earn  his  own  living,  he  would  not 
need  the  labour  of  slaves.  No  man 
ever  yet  became  the  permanent  own- 
er of  a  slave  from  benevolence  to  him, 
or  because  he  desired  to  pay  him 
fully  for  his  work,  or  because  he 
meant  himself  to  work  in  order  to 
maintain  his  slave  in  indolence.  (6) 
If  a  man  should  in  fact  render  to  his 
slaves  '  that  which  is  just  and  equal,' 
would  he  not  restore  them  to  free- 
dom 1  Have  they  not  been  deprived 
of  their  liberty  by  injustice,  and 
would  not  'justice'  restore  if?  What 
has  the  slave  done  to  forfeit  his  lib- 
erty ?  If  he  should  make  him  '  equal' 
in  rights  to  himself,  or  to  what  he  is 
by  nature,  would  he  not  emancipate 
him  1  Has  he  not  been  reduced  to 
his  present  condition  by  witliholding 
that  which  is  '  equal .?'  Has  he 
'  equal'  rights,  and  '  equal'  privileges 
with  other  men  ?  Has  he  not  been 
cut  off  from  them  by  denying  him 
the  equality  to  which  he  is  entitled 
in  the  arrangements  of  God's  govern- 
ment ?  Can  he  be  held  at  all  with- 
out violating  all  the  just  notions  of 
equality  ?  Though,  therefore,  it  may 


\.  D.  b4.] 


CHAPTER  IV. 


2  Continue  "  in  prayer,  and 
watch  *  in  the  same  with  thanks- 
giving ; 

3  Withal  praying  also  for  us, 
that  God  would  open  «  unto  us 
a  door  of  utterance,  to  speak  the 


a  Lu.  18. 1. 
c  2  Th.  3.  1. 


*  Mar.  13,  33. 


be  true  that  this  passage  only  en- 
joins the  rendering  of  that  which 
was  'just'  and  'equal'  in  their  con- 
dition as  slaves,  yet  it  contains  a 
principle  which  would  '  lay  the  axe 
at  the  root'  of  slavery,  and  would 
lead  a  conscientious  Christian  to  the 
feeling  that  his  slaves  ought  to  be 
free.  These  principles  actually  ef- 
fected the  freedom  of  slaves  in  the 
Roman  empire  in  a  few  centuries 
after  Christianity  was  introduced, 
and  they  are  destined  to  effect  it  yet 
all  over  the  world.  IT  Knowing  that 
ye  also  have  a'  Master  in  heaven. 
Notes,  Eph.  vi.  9. 

2.  Continue  in  prayer.  That  is, 
do  not  neglect  it ;  observe  it  at  all 
stated  times ;  *maintain  the  spirit  of 
prayer,  and  embrace  all  proper  occa- 
sions to  engage  in  it.  Comp.  Notes, 
Luke  xviii.  1.  Eph.  vi.  18.  1  Thess. 
iv.  17.  ^  And  watch  in  the  same 
with  thanksgiving.  Watch  for  fa- 
vourable opportunities;  watch  that 
your  mind  may  be  in  a  right  frame 
when  you  pray;  and  watcJi,  that 
when  your  mind  is  in  a  right  frame 
you  may  not  neglect  to  pray.  See 
Notes  on  Eph.  vi.  18.    Phil.  iv.  6. 

3.  Withal.  With  all  the  suppli- 
cations which  you  oifer  for  other  per- 
sons and  things ;  or  at  the  same  time 
that  you  pray  for  them.  %  Praying 
also  for  us.  Notes,  Eph.  vi.  19, 20. 
Comp.  2  Cor.  i.  11.  Phil.  i.  19.  Heb. 
xiii.  18, 19.  yi  That  God  would  open 
to  us  a  door  of  utterance.  To  preach 
the  gospel.  He  earnestly  desired 
to  have  liberty  to  preach  the  gospel, 
and  asked  them  to  pray  that  this 
might  be  restored  to  him.   See  Notes 


mystery  of  Clirist,  for  which  I  am 
also  in  bonds : 

4  That  I  may  make  it  mani- 
fest, as  I  ought  to  speak. 

5  Walk  in  wisdom  **  toward 
them  that  are  without,  redeeming 
the  time. 

d  Ps.  90.  12.     Ep.  5. 15,  16. 


on  Eph.  vi.  19.  «[[  To  speak  the 
mystery  of  Christ.  Called  in  Eph. 
vi.  19,  the  '  mystery  of  the  gospel.' 
See  Notes  there.  ^  For  which  I 
also  am  in  bonds.  A  prisoner  at 
Rome.     Notes,  Eph.  vi.  20. 

4.  That  I  may  make  it  manifest, 
&c.    Notes,  Eph.  vi.  20. 

5.  Walk  in  wisdom.  That  is,  con- 
duct uprightly  and  honestly.  Deal 
with  them  on  the  strictest  principles 
of  integrity,  so  that  they  may  not 
have  occasion  to  reproach  the  reli- 
gion which  you  profess.  ^  Toward 
them  that  are  without.  Without  the 
pale  of  the  church,  or  who  are  not 
professing  Christians.  See  Notes 
on  1  Cor.  V.  12.  They  were  sur- 
rounded by  heathens,  as  Christians 
now  are  by  men  of  the  world.  The 
injunction  is  one  that  requires  us  to 
act  with  prudence  and  propriety 
{iv  co^Cq)  towards  them ;  and  there 
is  perhaps  not  a  more  important  di- 
rection in  the  New  Testament  than 
this.  Among  the  reasons  for  this 
are  the  following :  (l.J  Men  of  the 
world  judge  of  religion,  not  from 
the  profession,  but  from  the  life  of 
its  friends.  (2.)  They  judge  of  reli- 
gion, not  from  preaching,  or  from 
books,  or  from  the  conduct  of  its 
Founder  and  his  apostles,  but  from 
what  they  see  in  the  daily  walk  and 
conversation  of  the  members  of  the 
church.  (3.)  They  understand  the 
nature  of  religion  so  well  as  to 
know  when  its  friends  are  or  are 
not  consistent  with  their  profes- 
sion. (4.)  They  set  a  much  higher 
value  on  honesty  and  integrity  than 
they  do  on  the  doctrines  and  duties 


814 


COLOSSIANS. 


[A.  D.  64. 


6  Let  your  speech  be  alway 
with  grace,  seasoned  "  with  salt, 


a  Mar.  9.  50. 


of  religion;  and  if  the  professed 
friends  of  religion  are  destitute  of 
the  principles  of  truth  and  honesty, 
they  think  they  have  nothing  of  any 
value.  Tliey  may  be  very  devout 
on  the  Sabbath;  very  regular  at 
prayer-meetings ;  very  strict  in  the 
observance  of  rites  and  ceremonies 
— but  all  these  are  of  little  worth  in 
the  estimation  of  the  world,  unless 
attended  with  an  upright  life.  (5. ) 
No  professing  Christian  can  possibly 
do  good  to  others  who  does  not  live 
an  upright  life.  If  you  have  cheat- 
ed a  man  out  of  never  so  small  a 
sum,  it  is  vain  that  you  talk  to  him 
about  the  salvation  of  his  soul;  if 
you  have  failed  to  pay  him  a  debt 
when  it  was  due,  or  to  finish  a  piece 
of  work  when  you  promised  it,  or  to 
tell  him  tlie  exact  truth  in  conversa- 
tion, it  is  vain  for  you  to  endeavour 
to  induce  him  to  be  a  Christian.  He 
will/eeZ,  if  he  does  not  say — and  he 
might  very  properly  say — that  he 
wants  no  religion  which  will  not 
make  a  man  honest.  (6.)  No  man 
will  attempt  to  do  much  good  to 
others  whose  own  life  is  not  upright. 
He  will  be  sensible  of  the  inconsis- 
tency, and  will  feel  that  he  cannot 
do  it  with  any  sense  of  propriety ; 
and  the  honour  of  religion,  therefore, 
and  the  salvation  of  our  fellow-men, 
demand  that  in  all  our  intercourse 
with  others,  we  should  lead  lives  of 
tlie  strictest  integrity.  ^  Redeem- 
ing the  time.     Notes,  Eph.  v.  16. 

6.  Let  your  speech.  Your  con- 
versation. In  the  previous  verse  the 
apostle  had  given  a  general  direction 
that  our  conduct  towards  those  who 
are  not  professing  Christians  should 
be  wise  and  prudent ;  he  here  gives  a 
particular  direction  in  regard  to  our 
conversation.  ^Be  alway  with  grace. 
Imbued  with  the  spirit  of  religion. 
It  should  be  such  as  religion  is  fitted 


that  ye  may  know  how  ye  ought 
to  answer  every  man. 


to  produce ;  such  as  to  show  that  the 
grace  of  God  is  in  our  hearts.  Bloom- 
field  supposes  that  this  means  '  cour- 
teous and  agreeable,  not  morose  and 
melancholy.'  But  though  this  may 
be  included,  and  though  the  rule 
here  laid  down  would  lead  to  that, 
it  cannot  be  all  that  is  intended.  It 
rather  means  that  our  conversation 
should  be  such  as  to  show  that  we 
are  governed  by  the  principles  of  re- 
ligion, and  that  there  is  unfeigned 
piety  in  the  heart.  This  will  indeed 
make  us  mild,  courteous,  agreeable, 
and  urbane  in  our  conversation ;  but 
it  will  do  more  than  this.  It  will 
imbue  our  discourse  with  the  spirit 
of  religion,  so  as  to  show  that  the 
soul  is  under  the  influence  of  love 
to  the  Redeemer.  ^  Seasoned  with 
salt.  Salt,  among  the  Greeks,  was 
the  emblem  of  wit.  Here  the  mean- 
ing seems  to  be,  that  our  conversa- 
tion should  be  seasoned  with  piety 
or  grace  in  a  way  similar  to  that  in 
which  we  employ  salt  in  our  food. 
It  makes  it  wholesome  and  palatable. 
So  with  our  conversation.  If  it  be 
not  imbued  with  the  spirit  of  piety, 
it  is  flat,  insipid,  unprofitable,  injuri- 
ous. The  spirit  of  piety  will  make 
it  what  it  should  be — useful,  agree- 
able, beneficial  to  mankind.  This 
does  not  mean  that  our  conversation 
is  to  be  always,  strictly  speaking, 
religious — wherever  we  may  be — 
any  more  than  our  food  should  be 
mere  salt ;  but  it  means  that,  what- 
ever be  the  topic,  the  spirit  of  piety 
should  be  diffused  through  it — as  the 
salt  in  our  food  should  properly  sea- 
son it  all — whatever  the  article  of 
food  may  be.  ^  That  ye  may  know 
how  ye  ought  to  answer  every  man. 
Be  imbued  with  the  spirit  of  piety, 
that  you  may  not  utter  anything  that 
would  be  rash  and  foolish,  but  be  pre- 
pared to  answer  any  one  who  may 


A.  D.  64.] 


CHAPTER  IV. 


7  All « my  state  shall  Tychicus 
declare  unto  you,  7oho  is  a  beloved 
brother,  and  a  faithful  minister  and 
fellow-servant  in  the  Lord  : 

8  Whom  I  have  sent  unto  you 
for  the  same  purpose,  that  he  might 

a  Ep.  6.  21,  22. 


question  you  about  your  religion  in 
a  way  that  will  show  that  you  un- 
derstand its  nature,  and  that  will 
tend  to  edification.  This  remark 
may  be  extended  farther.  It  may 
be  understood  as  meaning  also,  'be 
imbued  with  the  spirit  of  religion, 
and  you  will  be  able  to  answer  any 
man  appropriately  on  any  subject. 
If  he  asks  you  about  the  evidence  or 
the  nature  of  religion,  you  will  be 
able  to  reply  to  him.  If  he  converses 
with  you  on  the  common  topics  of 
the  day,  you  wUl  be  able  to  answer 
him  in  a  mild,  kind,  affable  spirit. 
If  he  asks  you  of  things  of  which 
you  are  ignorant ;  if  he  introduces 
some  topic  of  science  with  which 
you  are  not  acquainted,  you  will  not 
be  ashamed  to  confess  your  igno- 
rance, and  to  seek  instruction.  If 
he  addresses  you  in  a  haughty,  inso- 
lent, and  overbearing  manner,  you 
will  be  able  to  repress  the  risings  of 
your  temper,  and  to  answer  him  with 
gentleness  and  kindness.'  Comp. 
Luke  ii.  46. 

7,  8.  All  my  state  shall  Tychicus 
declare  unto  you.  See  these  verses 
explained  in  the  Notes,  Eph.  vi.  21, 
22. 

9.  With  Onesimus.  Who  had 
been  formerly  a  servant  of  Philemon, 
an  inhabitant  of  Colosse.  See  Notes, 
Philem.  10.  Onesimus  had  probably 
been  recently  converted ;  and  Paul 
felt  towards  him  the  warm  attach- 
ment of  a  brother.  Philem.  16.  In 
what  way  he  became  acquainted 
with  him  is  unknown.  A  more  full 
account  of  him  will  be  found  in  the 
Notes  on  the  Jlpistle  to  Pliilemon. 
28 


know  your  estate,  and  comfort 
your  hearts ; 

9  With  Onesimus,  ^  a  faithful 
and  beloved  brother,  who  is  one 
of  you.  They  shall  make  known 
unto  you  all  things  which  are  done 
here. 

h  Pbi.  10. 


^  Who  in  one  of  you.  That  is,  either 
who  is  from  your  city,  or  one  of  your 
own  people  and  nation.  It  is  clear 
from  this,  that  Onesimus  was  from 
Phrygia,  and  probably  from  the  city 
of  Colosse  itself.  It  would  seem  also 
that  he  was  of  a  higher  rank  than  is 
designated  by  the  word  '  slave'  now. 
He  was,  indeed,  a  *  servant' — hol-ko^ 
—of  Philemon,  but  w^ould  the  apos- 
tle have  addressed  the  Colossians, 
and  said  that  he  was  '  one  of  them^ 
if  he  had  occupied  precisely  the  con- 
dition which  is  now  denoted  by  the 
word  slave  ?  Would  a  minister  of  the 
gospel  now  in  the  Northern  States, 
who  should  send  a  letter  by  a  run- 
away slave  to  a  community  of  mas- 
ters at  the  South,  say  of  him  that  he 
was  '  one  of  them  ?''  Would  it  be 
kindly  received,  or  produce  a  good 
impression,  if  he  did  1  There  is  rea- 
son, therefore,  to  think  that  Onesi- 
mus was  not  a  slave  in  the  proper 
sense,  but  that  he  might  have  been 
a  respectable  youth,  who  had  bound 
himself  to  service  for  a  term  of  years. 
Comp.  Philem.  18.  If  They  shall 
make  known  to  you  all  things  which 
are  done  here.  Relating  to  Paul 
himself  and  the  state  of  the  church 
in  Rome.  As  the  epistle  which  Paul 
sent  was  designed  not  only  for  them, 
but  to  be  a  part  of  the  volume  of  re- 
vealed truth,  he  wrote  only  those 
things  which  would  be  of  permanent 
interest.  Other  matters  he  left  for 
those  who  carried  the  epistle  to 
communicate.  It  would  also  serve 
to  give  Tychicus  and  Onesimus 
more  respectability  in  view  of  the 
church  at  .Colosse,  if  he  referred  the 


826 


COLOSSIANS. 


[A.  D.  64. 


10  Aristarchus  *  my  fellow-pri- 
Boner  saluteth  you,  and  Marcus,  * 
sister's  son  to  Barnabas  (touching 
whom,  ye  received  command- 
ments :  if  he  come  unto  you,  re- 
ceive him ;) 

a  Ac.  27. 2.  b  Ac.  15.  37.  2  Ti.  4. 11. 


church  to  them  for  information  on 
important  points. 

10.  Aristarchus  my  fellow-pri- 
soner. Aristarchus  was  of  Thessa- 
lonica,  and  is  mentioned  in  Acts  xix. 
29 ;  XX.  4,  as  Paul's  companion  in 
his  travels.  In  Acts  xxvii.  2,  it  is 
said  that  he  accompanied  him  in  his 
voyagfe  to  Rome,  and  from  the  pas- 
sage before  us  it  appears  that  he  was 
there  imprisoned  with  him.  As  he 
held  the  same  sentiments  as  Paul, 
and  was  united  with  him  in  his  tra- 
vels and  labours,  it  was  natural  that 
he  should  be  treated  in  the  same 
manner.  He,  together  with  Gains, 
had  been  seized  in  the  tumult  at 
Ephesus  and  treated  with  violence, 
but  he  adhered  to  the  apostle  in  all 
his  troubles,  and  attended  him  in  all 
his  perils.  Nothing  further  is  cer- 
tainly known  of  him,  though  "  the 
Greeks  say  that  he  was  bishop  of 
Assamea  in  Syria,  and  was  beheaded 
with  Paul  at  Rome,  under  Nero." 
Calmet.  ^  And  Marcus,  sister's  son 
to  Barnabas.  John  Mark,  in  rela- 
tion to  whom  Paul  and  Barnabas  had 
formerly  disagreed  so  much  as  to 
cause  a  separation  between  Barnabas 
and  Paul.  The  ground  of  the  disa- 
greement was,  that  Barnabas  wished 
to  take  him,  probably  on  account  of 
relationship,  with  them  in  their  tra- 
vels; Paul  was  unwilling  to  take 
him,  because  he  had,  on  one  occa- 
sion, departed  from  them.  Notes, 
Acts  XV.  37—39.  They  afterwards 
became  reconciled,  and  Paul  men- 
tions Mark  here  with  affection.  He 
sent  for  him  when  he  sent  Tychicus 
to  Ephesus,  and  it  seems  that  he  had 
come  to  him  in  obedience  to  his  re- 


11  And  Jesus,  which  is  called 
Justus ;  who  are  of  the  circumci- 
sion.   These  only  are  my  fellow 
workers  unto  the  kingdom  of  Godj 
which  have  been  a  comfort  unto 


me. 


quest.  2  Tim.  iv.  11.  Mark  had 
probably  become  more  decided,  and 
Paul  did  not  harbour  unkind  and  un- 
forgiving feelings  towards  any  one. 
^  Touching  whom  ye  received  com- 
mandments. What  these  directions 
were,  and  how  tliey  were  communi- 
cated, whether  verbally  or  by  writ- 
ing, is  now  unknown.  It  was,  not 
improbably,  on  some  occasion  when 
Paul  was  with  them.  He  refers  to 
it  here  in  order  that  they  might 
know  distinctly  whom  he  meant 
^  If  he  come  to  you,  receive  him. 
In  Philem.  24,  Mark  is  mentioned  as 
a  '  fellow-labourer'  of  Paul.  It  would 
seem  probable,  therefore,  that  he  was 
not  a  prisoner.  Paul  here  intimates 
that  he  was  about  to  leave  Rome, 
and  he  enjoins  it  on  the  Colossians 
to  receive  him  kindly.  This  injunc- 
tion may  have  been  necessary,  as  the 
Colossians  may  have  been  aware  of 
the  breach  between  him  and  Paul, 
and  may  have  been  disposed  to  re- 
gard him  with  suspicion.  Paul  re- 
tained no  malice,  and  now  commend- 
ed, in  the  warmest  manner,  one  from 
whom  he  was  formerly  constrained 
to  separate. 

11.  And  Jesus,  who  is  called  Jus 
tus.  The  name  Jesus  was  probably 
that  which  he  bore  among  the  Jews. 
Justus  is  a  Roman  name,  and  was 
probably  that  by  which  he  was  known 
among  the  Romans.  It  was  not  un- 
common thus  to  assume  another 
name  when  one  went  among  a  fo- 
reign people.  Comp.  Notes,  Acts 
xiii.  9.  ^  Who  are  of  the  circum- 
cision. Jews,  or  Jewish  Christians. 
Nothing  more  is  known  of  Justus. 
^  These  only  are  my  fellow-workers 


A.  D.  04,1 


CHAPTER  rv. 


327 


12  Epapliras,  who  is  one  of 
you,  a  seivttnt  of  Christ,  saluteth 
you,  always  labouring  ^  fervently 
•  for  you  in  prayers,  that  ye  may 
stand  *  perfect  and  ^  complete  in 
all  the  will  of  God. 


»  or,  striving. 

b  Mat.  5.  48.    He.  6.  1. 


a  Ja.  5.  16. 

a  or,  filled. 


13  For  I  bear  him  record,  that 
he  hath  a  great  zeal  for  you,  and 
them  that  are  in  Laodicea  and 
them  in  Hierapolis. 

14  Luke, '  the  beloved  physi- 
cian, and  Demas,  greet  you. 

c2Ti.  4.10,  11. 


unto  the  kingdom  of  God.  The 
word  '  only'  here,  probably  refers  to 
the  fact  that  they  only  of  all  the 
Jews  who  were  at  Rome  assisted 
Paul  in  his  work.  Epaphras  and 
Luke  were  also  with  him  at  Rome, 
and  doubtless  aided  him.  IT  Which 
have  been  a  comfort  unto  me.  The 
more  so  because  they  were  Jews. 
The  other  Jews  in  Rome  stood  aloof, 
and  doubtless  endeavoured  to  aug- 
ment the  trials  of  the  apostle.  Comp. 
Acts  xxviii.  23—29. 

12.  Epaphras.  Notes,  ch.  i.  7. 
%  Always  labouring  fervently  for 
you  in  prayers.  Marg.,  ^  or  striving.' 
Gr.,  agonizing.  The  word  denotes 
the  intense  desire  which  he  had  for 
their  salvation ;  his  fervent,  earnest 
pleading  for  their  welfere.  ^  That 
ye  may  stand  perfect  and  complete. 
Marg.,  as  in  Gr.,  filed.  The  desire 
was,  that  they  might  maintain  their 
christian  principles  unadulterated  by 
the  mixture  of  philosophy  and  error, 
and  completely  perform  the  will  of 
God  in  every  respect  This  is  the 
expression  of  a  pious  wish  in  regard 
to  them,  without  any  affirmation  that 
any  had  been  absolutely  perfect,  or 
that  they  would  be  perfect  in  this 
world.  It  is,  however,  a  command 
of  God  that  we  should  be  perfect 
(see  Matt.  v.  48),  and  it  is  the  high- 
est wish  of  benevolence  in  reference 
to  any  one  that  he  may  be  com- 
plete in  moral  character,  and  may 
do  all  the  will  of  God.  Comp.  Notes 
on  2  Cor.  xiii.  9. 

13.  For  I  bear  him  record.  Paul 
had  had  abundant  opportunity  to 
know  what  were  his  feelings  in  re- 
gard to  these  churches.    If  A  great 


zeal  for  you.  A  great  desire  to  pro- 
mote your  welfare.  %  And  them 
that  are  in  Laodicea.  Laodicea  was 
the  capital  of  Phrygia,  and  not  far 
from  Colosse.  There  was  a  church 
there.  See  the  Introduction,  and 
Notes  on  ver.  16.  %  And  them  in 
Hierapolis.  This  was  also  a  city  in 
Phrygia,  and  not  far  from  Laodicea 
and  Colosse.  It  was  situated  under 
a  hill  to  the  north,  and  had  on  the 
south  a  large  plain  about  five  miles 
over.  On  the  south  of  that  plain, 
and  opposite  to  Hierapolis,  was  Lao- 
dicea, with  the  river  Lycus  running 
between  them,  nearer  to  Laodicea 
than  to  Hierapolis.  This  place  is 
now  called  by  the  Turks  Pambuck- 
Kulasi,  or  the  Cotton-Tower,  on  ac- 
count of  the  white  cliffs  which  lie 
round  about  it.  It  is  now  utterly 
forsaken  and  desolate,  but  the  ruins 
are  so  magnificent  as  to  show  that  it 
was  once  one  of  the  most  splendid 
cities  in  the  East.  It  was  celebrated 
for  the  hot  springs  in  its  vicinity,  and 
on  account  of  the  numerous  temples 
erected  there,  it  received  the  name 
of  Hierapolis,  or  the  holy  city.  The 
principal  deity  worshipped  there  was 
ApoUa  See  Travels  by  T.  Smith, 
B.  D.,  1678.  Comp.  Notes  on  ver. 
16.  From  the  allusion  to  it  here,  it 
would  seem  that  there  were  Chris- 
tians there  in  the  time  of  Paul, 
though  there  is  no  mention  of  a 
church  there.  It  is  nowhere  else 
mentioned  in  the  New  Testament. 

14.  Luke,  the  beloved  physician. 
This  was  undoubtedly  the  author  of 
the  gospel  which  bears  his  name, 
and  of  the  Acts  of  the  Apostles.  He 
is  mentioned  as  the  travelling  com- 


828 


COLOSSIANS. 


[A.  D.  64. 


15  Salute  the  brethren  which 
are  in  Laodicea,  and  Nymphas, 
and  the  "  church  which  is  in  his 
house. 

16  And  when  *  this  epistle  is 

a  Ro.  16.  5.    1  Co.  16.  19.        6  1  Th.  5.  27. 


panion  of  Paul  in  Acts  xvii.  10,  and 
appears  to  have  accompanied  him 
afterwards  until  his  imprisonment  at 
Rome.  See  2  Tim.  iv.  11.  From 
ver.  11  of  this  chapter,- it  is  evident 
that  he  was  not  by  birth  a  Jew,  but 
was  probably  a  proselyte.  He  is 
supposed  to  have  been  a  native  of 
Cyrene,  and  to  have  died  in  Achaia, 
soon  after  the  martyrdom  of  Paul, 
at  the  advanced  age  of  eighty-four. 
See  Rob.  Cal.  Art  Luke.  He  is 
here  mentioned  as  a  physician,  and 
in  his  Gospel,  and  in  the  Acts,  there 
are  incidental  evidences  that  he  was 
acquainted  with  the  science  of  medi- 
cine, and  that  he  observed  the  events 
which  he  has  recorded  with  the  eye 
ofone  who  practised  the  healing  art. 
It  is  easy  to  imagine  that  the  pre- 
sence of  a  physician  might  have 
been  of  important  service  to  the 
apostle  Paul  in  his  travels,  and  that 
his  acquaintance  with  the  art  of  heal- 
ing may  have  aided  not  a  little  in 
the  furtherance  of  the  gospel.  The 
miraculous  power  of  healing,  pos- 
sessed by  the  Saviour  and  his  apos- 
tles, contributed  much  to  the  success 
of  their  preaching ;  for  the  power  of 
alleviating  pain  of  body — of  restor- 
ing to  health  by  miracles,  would  not 
only  be  an  evidence  of  the  divine 
origin  of  their  mission — a  credential 
that  they  were  sent  from  God,  but 
would  dispose  those  who  had  received 
such  important  benefits  to  listen  at- 
tentively to  the  message  of  salvation. 
One  of  the  best  qualifications  in  mis- 
sionaries in  modern  times,  in  order 
to  gain  access  to  the  heathen,  is  an 
acquaintance  with  the  healing  art. 
T[  And  Demas.  Demas  is  mentioned 
in  two  other  places,  Philem.  24,  and 


read  among  yon,  cause  that  it  be 
read  also  in  the  church  of  the 
Laodiceans;  and  that  ye  hke- 
wise  read  the  epistle  from  Lao- 
dicea. 


2  Tim.  iv.  10.  He  is  here  spoken  of 
with  commendation  as  one  in  whom 
the  apostle  had  confidence.  After- 
wards, when  troubles  thickened,  he 
was  not  found  proof  to  the  trials 
which  threatened  him  in  Rome,  and 
forsook  the  apostle  and  went  to 
Thessalonica.  He  did  this  under 
the  influence  of  the  *  love  of  this 
present  world,'  or  of  life,  evidently 
unwillmg  to  lay  down  his  life  in  the 
cause  for  which  Paul  suffered.  See 
Notes  on  2  Tim.  iv.  10.  His  depar- 
ture, and  that  of  tlie  others  on  whom 
Paul  relied  in  Rome,  was  one  of  the 
severest  trials  which  he  was  called 
there  to  endure.  See  Notes  on  2 
Tim.  iv.  16. 

15.,  Salute  the  brethren  which 
are  in  Laodicea.  Notes,  ch.  ii.  1. 
^  And  Nymphas.  This  person  is 
nowhere  else  mentioned,  and  nothing 
more  is  known  of  him.  *|f  And  the 
church  which  is  in  his  house.  Notes, 
Rom.  xvi.  5. 

16.  And  when  this  epistle  is  read 
among  you,  cause  that  it  be  read 
also  in  the  church  of  the  Laodiceans. 
Laodicea  was  near  to  Colosse,  and 
the  church  there  was  evidently  ex- 
posed to  the  same  dangers  from  phi- 
losophy and  false  teachers  as  that  at 
Colosse.  The  counsels  in  this  epis- 
tle, therefore,  would  be  equally  ap- 
plicable to  both.  In  1  Thess.  v.  27, 
the  apostle  also  charges  those  to 
whom  that  epistle  was  addressed  to 
see  that  it  be  "  read  unto  all  the  holy 
brethren."  It  is  evident  that  the 
apostles  designed  that  the  letters 
which  they  addressed  to  the  churches 
should  be  read  also  by  others,  and 
should  become  the  permanent  source 
of  instruction  to  the  friends  of  Christ. 


A.  D.  64] 


CHAPTER  IV. 


17  And  say  to  Archippus,  " 
Take  *  heed  to  the  ministry  which 

a  Phi.  2.  6  1  Ti.  4. 17. 


Laodicea,  here  referred  to,  was  the 
seat  of  one  of  the  *  Seven  churches' 
of  Asia  (Rev.  iii.  14) ;  was  a  city 
of  Phrygia,  and  was  its  capital.  It 
was  situated  on  the  river  Lycus 
(hence  called  xooStxiio  iid  ^.vx9 — ha- 
odicea  on  the  Lycus),  and  stood  at 
the  southwestern  angle  of  Phrygia. 
Its  early  name  appears  to  have  been 
Diospolis,  changed  subsequently  to 
Rhoas.  The  name  Laodicea  was 
given  to  it  by  Antiochus  Theos,  in 
honour  of  his  wife  Laodice.  Under 
the  Romans  it  became  a  very  flour- 
ishing commercial  city.  It  was  often 
damaged  by  earthquakes,  but  was 
restored  by  the  Roman  emperors.  It 
is  supposed  to  have  been  destroyed 
during  the  inroad  of  Timur  Leng, 
A.  D.,  14.02.  The  ruins  are  called 
by  the  Turks  Eski  Hissar.  These 
ruins,  and  the  ruins  of  Hierapolis, 
were  visited  by  Mr.  Riggs,  an  Ame- 
rican missionary,  in  1842,  who  thus 
speaks  of  them :  "  These  spots,  so 
interesting  to  the  Christian,  are  now 
utterly  desolate.  The  threatening 
expressed  in  Rev.  iii.  10,  has  been 
fulfilled,  and  Laodicea  is  but  a  name. 
In  the  midst  of  one  of  the  finest 
plains  of  Asia  Minor,  it  is  entirely 
without  inhabitant.  Sardis,  in  like 
manner,  whose  church  had  a  name 
to  live,  but  was  dead,  is  now  an  utter 
desolation.  Its  soil  is  turned  up  by 
the  plough,  or  overgrown  by  rank 
weeds ;  while  in  Philadelphia,  since 
the  day  when  our  Saviour  commend- 
ed those  who  had  there  'kept  the 
word  of  his  patience,'  there  has  ne- 
ver ceased  to  be  a  nominally  chris- 
tian church.  The  ruins  of  Laodicea 
and  Hierapolis  are  very  extensive. 
The  stadium  of  the  former  city,  and 
the  gymnasia  and  theatres  of  both, 
are  the  most  complete  which  I  have 
anywhere  seen.  Hierapolis  is  re- 
markable also  for  the  so-called  fro- 
28* 


thou  hast  received  in  the  Lord, 
that  thou  fulfil  it. 


zen  cascades,  a  natural  curiosity,  in 
its  kind  probably  not  surpassed  for 
beauty  and  extent  in  the  world.  It 
consists  of  a  deposit  of  carbonate  of 
lime,  white  as  the  driven  snow,  as- 
suming, when  closely  examined,  va- 
rious forms,  and  covering  nearly  the 
whole  southern  and  western  declivi- 
ties of  the  elevation  on  which  the 
city  was  built.  It  is  visible  for  many 
miles,  and  has  procured  for  the  place 
the  name  by  which  alone  Hierapolis 
is  known  among  the  Turks,  of  the 
Cotton  Castle."  The  cut  on  the  fol- 
lowing page  will  illustrate  the  ruins 
of  Laodicea.  IT  And  that  ye  likewise 
read  the  epistle  from  Laodicea,  In 
regard  to  this  epistle,  see  Introduc- 
tion, \  6. 

17.  And  say  to  Archippus.  Ar- 
chippus is  mentioned  also  in  Philem. 
2.  He  is  not  elsewhere  referred  to 
in  the  New  Testament,  and  nothing 
further  is  known  of  him.  Tf  Take 
heed  to  the  ministry,  &c.  The  Greek 
here  is,  t^  SiaxwCtw — meaning  the 
office  of  ministering  in  divine  things ; 
but  it  is  not  certain  precisely  what 
ofiice  he  held  there.  It  seems  pro- 
bable, from  the  langiiage  which  the 
apostle  applies  to  him — '  the  minis- 
try'— (comp.  Acts  i.  17.  25 ;  vi.  4 ; 
XX.  24;  xxi.  19.  Rom.  xi.  13.  1 
Cor.  xii.  5.  2  Cor.  iii.  7,  8,  9;  iv.  1 ; 
V.  18;  vi.  3.  Eph.  iv.  12),  that  he 
was  not  a  deacon,  properly  so  called, 
but  that  he  was  a  preacher  6f  the 
word.  In  Philem.  2,  he  is  mentioned 
by  Paul  as  his  •  fellow-soldier,'  and 
it  is  evident  that  the  apostle  meant 
to  speak  of  him  with  honour.  There 
is  no  evidence,  as  has  been  supposed 
by  some,  that  he  intended  to  imply, 
by  what  he  said,  that  he  had  been 
remiss  in  the  performance  of  his  du- 
ties, but  the  apostle  doubtless  meant 
to  encourage  him,  and  to  excite  him 
to  increase4  ardour  and  zeal  in  the 


330 


COLOSSIANS. 


[A,  I    M. 


i''!^-^>^ 


A.  D.  64.]  CHAPTER  IV. 

18  The  salutation  •  by  the 
hand  of  me  Paul.  Remember  * 
my  bonds.  Grace  be  with  you. 
Amen. 

a  2  Th.  3. 17.  b  He.  13.  3,  25. 


work  of  the  Lord.  Comp.  Notes 
Acts  XX.  28.  It  is  always  proper  to 
caution  even  the  most  faithful  and 
self-denying^  servants  of  the  Lord  to 
'  take  heed,'  or  see  to  it,  that  they 
perform  their  duties  with  fidelity. 
The  office  of  the  ministry  is  such, 
and  the  temptations  to  unfaithfulness 
are  so  great,  that  we  need  constant 
watchfulness.  IT  That  thou  fulfil  it. 
That  there  be  nothing  wanting,  or 
lacking,  in  any  of  the  departments 
of  labour  which  you  are  called  to 
perform.  / 

18.  The  salutation  by  the  hand 
of  me  Paul.  Probably  the  rest  of 
the  epistle  was  written  by  an  aman- 
ueaeis.    As  was  his  custom,  Paul 


331 


Written  from  Rome  to  the  Co- 
lossians,  by  Tychicus  and 
Onesimus. 


affixed  his  own  hand  to  it  in  the 
form  of  a  salutation.  Comp.  Notes, 
1  Cor.  xvi.  21.  2  Thess.  iii.  17. 
^Remember  my  bonds.  Also  evi- 
dently written  by  his  own  hand,  to 
make  the  injunction  more  impres- 
sive. Comp.  Notes,  Heb.  xiii.  3. 
The  meaning  is,  that  they  should 
not  forget  him  in  his  confinement. 
They  should  remember  that  he  was 
suffering  on  their  account  (Notes, 
ch.  i.  24),  and  that  he  was  entitled 
to  every  expression  of  sympathy  and 
love.  ^  Grace  be  with  you.  Notes, 
Rom.  xvi.  20. 

The  subscription  to  this  epistle  ia 
undoubtedly  con-ect  See  the  Intro- 
duction. 


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